{"collection":"folklore-oral-tradition","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_77469/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_77469","id":"gutenberg_77469","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/77469","summary":null,"tags":["Folklore -- Isle of Man","Isle of Man -- Social life and customs"],"text":"Transcriber\u2019s Note: Italic text is denoted by _underscores_.\n\n\n\n\nFOLK-LORE.\n\n\n\n\nTHE\n\nFOLK-LORE\n\nOF THE\n\nISLE OF MAN,\n\nBEING AN ACCOUNT OF ITS MYTHS, LEGENDS, SUPERSTITIONS, CUSTOMS,\n& PROVERBS,\n\nCollected from many sources; with a GENERAL INTRODUCTION; and with\nEXPLANATORY NOTES to each Chapter;\n\nBY\n\n\nA. W. MOORE, M.A.;\n\nAUTHOR OF \u201c_MANX NAMES_\u201d, &c.\n\n\u201cI would not for any quantity of gold, part with the wonderful tales\nwhich I have retained from my earliest childhood, or have met with in\nmy progress through life.\u201d\u2014_Martin Luther._\n\n_ISLE OF MAN_: BROWN & SON, \u201cTimes\u201d Buildings, Athol\nStreet, Douglas.\n\n_LONDON_: D. NUTT, 270, Strand.\n\n1891.\n\n\n\u201cTHE ISLE OF MAN TIMES\u201d,\n\nPublished every Wednesday at 1d., and Saturday at 2d., is the Leading\nJournal of the Isle of Man. Copies by post, 1/2d. extra. Publishing\nOffices, \u201cTimes\u201d Buildings, Douglas.\n\n\nBROWN\u2019S POPULAR GUIDE\n\nTo the Isle of Man is the best published. Price, 1s.; by Post, 1s. 3d.\nBROWN AND SON, \u201cTimes\u201d Buildings, Douglas.\n\n\n\n\nINTRODUCTION.\n\n\nTHE Isle of Man has been unfortunate in not having had competent\ncollectors of its Legendary Lore. But few have taken the slightest\ninterest in it, and those who have did not understand the language\nin which they could have learned it at first hand. The earliest of\nthese collectors, and the one to whom we owe most of the tales which\nare given in the following pages, was George Waldron, an Englishman,\nwho was in the Isle of Man, where he seems to have been acting as\nCommissioner from the British Government, to watch and report on the\nimport and export trade of the country, between 1720 and 1730. He seems\nto have had but little knowledge of the Manx people and their ways,\nand the marvellous tales which he tells are given in his own language,\nand, probably, with many additions suggested by his fancy. After\nan interval of a century came Train, who had also the disadvantage\nof being a stranger, and who was, therefore, obliged to gather the\ngreater number of the few additional tales he gives at second hand.\nThe next collector of Manx Folk-Lore who began his work about 1860,\nwas William Harrison, a Lancashire man, who lived for some time on the\nIsland, being a member of the House of Keys, and devoted considerable\nattention to Manx antiquities. He has done good service in the cause of\nFolk-Lore by collecting the ballads, proverbs, &c., which are printed\nin volumes XVI. and XXI. of the Manx Society\u2019s publications, and in\nediting Waldron\u2019s History. And, lastly, Jenkinson inserted some scraps\nof Folk-Lore in his \u201cGuide to the Isle of Man\u201d, published in 1874.\nCampbell, the editor of the \u201cPopular Tales of the West Highlands\u201d,\nwho visited the Island in 1860, was a singularly competent observer,\nand might have done much for Manx Folk-Lore, even at such a late\nperiod, and in spite of his also being a stranger, if he had thought\nit worth his while. His visit was, however, only a very brief one,\nand, being discouraged at his Gaelic not being understood, and at the\ndifficulty of extracting any information from the Manx peasantry,\ndid not persevere. He describes his difficulties in getting into the\nconfidence of the Manx peasants as follows:\u2014\u201cI found them willing to\ntalk, eager to question, kindly, homely folk, with whom it was easy to\nbegin an acquaintance. I heard everywhere that it used to be common to\nhear old men telling stories about the fire in Manx; but any attempt to\nextract a story, or search out a queer old custom, or a half-forgotten\nbelief, seemed to act as a pinch of snuff does on a snail. The Manxman\nwould not trust the foreigner with his secrets; his eyes twinkled\nsuspiciously, and his hand seemed unconsciously to grasp his mouth,\nas if to keep all fast.\u201d It is remarkable that no native Manxmen\nhave, till recently, troubled themselves about collecting what, we\nsuppose, they considered idle, if not mischievous, tales.[1] If they\nhad done so, and had recorded them in the original Manx, they would\nhave conferred a boon upon those who are interested in such researches.\nNow it is, unfortunately, too late. The Manx language is moribund,\nand Manx superstitions, except in the more remote districts, are in\na similar condition. Since even so recent a date as 1860, the change\nin the condition of the natives is simply marvellous. The constant\nand rapid intercourse with England, Scotland, and Ireland, the large\nemigration of the Manx, and immigration of strangers, the shoals of\nvisitors who come over in the summer, and the consequent increase of\nwealth and prosperity, have produced their natural results. There are,\nhowever, remote parts of the Island, away from the towns and the main\nhighways, where beliefs in Fairies, Goblins, Demons, and Ghosts still\nremain; where the \u201cEvil Eye\u201d is still a power; where there is still\na vague distrust of solitary old crones; and where the \u201cCharmer\u201d has\na larger practice than the ordinary medical practitioner. But these\nthings are not spoken of either to the stranger or to the educated\nManxman, especially if a clergyman, and, even among themselves, they\nare mentioned with some sense of shame, and with a wish to keep them\nas secret as possible, so that the most diligent and craftily-put\nenquiries have extracted but little that has not been hitherto\nknown.[2] On the whole, the present state of the Isle of Man is so\nantagonistic to such superstitions that, to place the reader in a\nposition which will enable him to understand the sort of people and\nthe state of society in which they originated, it is necessary to draw\na veil over the present, and to uncover the past as far as possible.\nThis we are able to do only to a very limited extent, as the old\nhistorians, or rather annalists, were not at all concerned with the\npeople whose history they were supposed to write, but merely with the\nmovements of their rulers, dynastic and episcopal changes, battles and\necclesiastical squabbles. We append such meagre accounts as exist. The\nfirst writer who mentions the people in any way was Merick, who was\nGovernor and Bishop in 1577, and who confines himself to the astounding\nstatement that the women, when they went abroad, girded themselves\nwith the winding-sheet that they proposed to be buried in, \u201cto show\nthemselves mindful of their mortality.\u201d Speed, writing in 1627, copies\nthis, and adds on his own account the fiction that \u201csuch of them (the\ninhabitants) as are at any time condemned to dy are sowed within a\nsack, and flung from a rocke into the sea.\u201d Blundell, writing 30 years\nlater, corrects the error about the winding-sheets, which, he shows,\nwere merely blankets or plaids, and mentions their houses, &c., as\nfollows:\u2014\u201cThese men\u2019s habitations are mere hovels, compacted of stones\nand clay for the walls, thatched with broom, most commonly containing\none room only. Very few have two rooms, have no upper rooms\u2014such as in\ntheir town they call lofts\u2014nor any ceiling but the thatch itself, with\nthe rafters, yet in this smoking hut ... doth the man, his wife, and\nchildren cohabit, and in many places with ye geese and ducks under ye\nbed, the cocks and hens over his head, the cow and calf at the bed\u2019s\nfoot ... their constant diet is only salt butter, herrings, and oat\ncakes, here made almost as thin as a paper leaf ... their drink is\neither simple water, or water mixt with milk, or at best buttermilk.\u201d\nBeer, he says, is only drunk when they meet at market.[3] Chaloner,\nwho was Governor of the Island at this time, says that the Manx are\n\u201cvery civil ... laborious, contented with simple diet and lodgings;\ntheir drink, water; their meat, fish; their bedding, hay or straw,\ngenerally; much addicted to the musick of the violyne ... bearing a\ngreat esteem and reverence for the publique service of God.\u201d[4] Bishop\nGibson\u2019s account, in the edition of Camden\u2019s _Britannia_ published in\n1695, adds nothing new. Waldron (1720\u201230) says that the houses of the\npeasantry \u201care no more than cabins built of sods, and covered with the\nsame, except a few belonging to the better sort of farmers, which are\nthatched with straw ... the greater part of them (the peasants) of\nboth sexes go barefoot, except on Sunday or when they are at work in\nthe field, and have then only small pieces of cow\u2019s or horse\u2019s hide\nat the bottom of their feet, tyed on with packthread, which they call\ncarranes. Their food is commonly herrings and potatoes, or bread made\nof potatoes.\u201d[5]\n\nThomas Quayle, a Manxman, who wrote in 1812 about the agriculture of\nthe Island, also mentions the cottages of the peasantry as follows:\n\u201cThe walls are about seven feet high, constructed of sods of earth; at\neach side the door appears a square hole containing a leaded window.\nChimney there is none, but a perforation of the roof, a little elevated\nat one end, emits a great part of the smoke from the fire underneath.\nThe timber forming the roof is slender, coarse, and crooked. It is\nthatched with straw, crossed chequerwise, at intervals of twelve or\neighteen inches, by ropes of the same material, secured either by being\ntied to the wall by means of coarse slates fixed and projecting, or by\nstones hanging from the ends of the ropes. From that end of the roof\nwhence the smoke issues to the other end, the roof gently declines in\nheight. If the means of the inhabitant enable him to keep a cow, a\ncontinuation of the roof covers another hovel of similar materials,\naccommodating this valuable inmate.... The floor (of both portions of\nthe hovel) is hardened clay; the embers burn on a stone placed on a\nhearth, without range or chimney; the turf-smoke, wandering at random,\ndarkens every article of furniture, till it finds exit at the aperture\nin the roof or elsewhere. A partition separates the cottage into two\nrooms; over the chamber end is sometimes a loft, to which the ascent is\nby a ladder from the keeping room. The aspect of the inhabitants is in\nunison with their abode. The mother and children are bare-legged and\nbare-footed; their dark-coloured woollen garments squalid and unseemly.\nYet, perhaps, this wretchedness is but in externals. This homely abode\nis warm and evidently not unhealthy.... In the northern district,\nwhere quarries of stone are less accessible and lime more distant, the\ncottages continue to be built in the primitive manner. In the southern,\nwhere building materials are comparatively more plentiful, stone and\nlime are used in the new cottages more frequently. The ancient mode of\nthatching and roping is still general.[6]\n\nHe is followed, in 1816, by Bullock, who declares that \u201cwhat an English\npeasant would consider a state of actual starvation is scarcely\nregarded by a Manxman as including any particular deprivation; from\ntheir birth they are habituated to live very hardly. Herrings,\npotatoes, oatmeal, and these in very moderate quantities, are the\ngeneral fare equally of the small native farmer and the labourer.\nThe latter resides contentedly in a cottage of mud, under a roof of\nstraw, so low that a man of middling stature can hardly stand erect\nin any part of it. If to the common necessaries above stated the good\npeople add a stock of turf for the fire and a cow, fed in the lanes and\nhedges, they enjoy the utmost abundance of which they have any idea. A\nchaff bed for the whole family, a stool, and a wooden table constitute\nthe furniture of their mansion.\u201d[7] Finally, Campbell, in 1860, tells\nus that, \u201cOf the poorer classes living in the mountain farms, and on\nthe points and distant corners of the Island, there are still many who\ncan hardly speak anything but Manx. Their hair is dark; the sound of\nthe voices, even their houses, are Celtic. I know one turf dwelling\nwhich might be a house in North Uist. There was the fire on the floor,\nthe children seated around it, the black haired Celtic mother on a low\nstool in front, the hens quarrelling about a nest under the table, in\nwhich several wanted to lay eggs at once.\u201d From other sources we gather\nthe following further facts about the Manx people of by-gone times:\u2014A\nfireplace or chimney in their houses was quite a modern luxury. The\n_chiollagh_, or hearth, was made of a few stones laid on the floor, and\nthe smoke found its way out either through the door or a hole in the\nroof. Frequently, from the scarcity of wood in the Island, they were\ntoo poor to afford a door, and used a bundle of gorse in its place.\nFor burning they used turf, or even dried seaweed, from which latter\nthey also got kelp for washing. Of their costume we have been able to\ncollect the following particulars:\u2014Train tells us, but without giving\nhis authority, that the ancient Manx wore their hair long, and bound\nbehind with a leather thong. The dress of the peasantry was made of\n_kialter_, a woollen cloth, neither milled nor tucked. It consisted\nof trousers, more recently of knee breeches, when blue stockings were\nworn, and a short coat and waistcoat. The colour of these garments\nwas usually _keeir_, or dark brown, from the undyed fleece of the\n_loghtan_, or native sheep; but sometimes it was _keeir-as-lheeah_,\n\u201cbrown and gray\u201d, or _keeir-as-gorrym_, \u201cbrown and blue\u201d, the colours\nbeing mixed in the wool. _Gorrym_, \u201cblue\u201d, was also a favourite colour.\nOn their feet they wore _oashyr-voynee_, a stocking without a foot,\nbut having a string to fasten it under the sole; or _oashyr-slobbagh_,\na stocking having no sole to the foot, but a lappet covering the top\nof the foot, with a loop to the fore toe, and a heel strap. Over these\nthey had the _carrane_ or _kerrane_, a cover for the sole and sides of\nthe foot, made of raw hide, salted and dried, and laced with thongs of\nthe same at the top of the foot. Train says that, in 1836, these were\nstill worn by the peasantry in the uplands, but that they were being\nrapidly displaced by a shoe with a large buckle; and with the buckles\nthe knee breeches came in vogue. Sometimes elderly people made inner\nsoles to their _carranes_ of pitched sheep skin, but this was generally\nregarded as effeminate. On their heads they had a _bayrn_, or cap,\nlike the Scotch bonnet, but, at the beginning of the present century,\nthis was discarded in favour of the tall beaver hat. The women wore a\npetticoat, or _oanrey_, of _eglhinolley_, or linsey-woolsey, which was\nusually dyed dark-red with _scriss-ny-greg_, a moss which grows upon\nthe rocks by the sea, but it was also blue, _keeir_, or _keeir_ and\nwhite chequered. It was full and loose, and fell to within six inches\nof the ground. Over this there was a loose jacket with a broad collar,\ncalled the \u201cbedgown\u201d, usually made of linen, and dyed some bright\ncolour, drawn in at the waist by a linen apron. On the head a mob cap,\ncalled _quoif cooil corran_, or cap shaped like the back of a sickle;\ndark blue or _keeir_ stockings and _carranes_, or, at a later date,\nbuckled shoes, completed the attire. A sun-bonnet was substituted for\nthe mob cap in the summer, but frequently no cap at all was worn in\nthe house, and when they went out they wrapped themselves in the plaid\nor shawl, which Bishop Merick called their winding-sheet. It seems\nprobable that in early days, before the time of English rule, the men\nwore the Scotch kilt, which at that time was worn by both Scotch and\nIrish. It must be remembered that all these garments we have mentioned\nwere made either at home, or in the immediate vicinity of it. The women\nspun both wool and linen, which was woven by the weaver, or _fidder_,\nwho was to be found all over the country. When the cattle were killed\nat Martinmas, and salted for winter consumption, their hides were kept\nand tanned at home; and the light beer, or _jough_, which was the usual\ndrink, was generally home-brewed. The woollen and linen cloths were\nmade into garments by tailors, who travelled from farm house to farm\nhouse, and who were usually famous gossips and story tellers. Stories,\nor _skeeal_, were told also by the old people during the long winter\nnights, which stories they had heard from their forefathers, and which\nthey in their turn handed on to their children. As an illustration of\nthis method of oral tradition, it is recorded that the poem of \u201cFin\nand Ossian\u201d was written down a century ago from the recitation of an\nold woman, who, when she was asked how and where she had learned it,\nreplied \u201cfrom her mother and grandmother and many more.\u201d She told\nthem also that she remembered the name of _Farg-hail_, the man with\nthe terrible eyes; and _Lhane-jiarg_, the man with the bloody red\nhand. Can the existence of superstitions among a people so excluded\nfrom the outer world be wondered at? It is difficult in these days to\nestimate how complete this seclusion was, but a fair idea of what it\nwas, even at the beginning of the present century, may be arrived at\nfrom considering the fact that the Battle of Waterloo was not heard of\nin the Isle of Man till the beginning of September, six weeks after it\nhad taken place. Apart from their isolation, too, the people, who are\nof mixed Celtic and Scandinavian race, were naturally superstitious,\nso much so that Waldron stated \u201che verily believed that, idolisers\nas they were of their clergy, they would be even refractory to them\nwere they to preach against the existence of fairies;\u201d and at the\nbeginning of the present century, we have the evidence of Sir Walter\nScott, who was well informed about the Folk-Lore of the Island by his\nbrother, who lived there, to the effect that \u201cTales of Goblins, Ghosts,\nand Spectres; legends of Saints and Demons, of Fairies and familiar\nSpirits, in no corner of the British dominions are told and received\nwith more absolute credulity than in the Isle of Man.\u201d\n\nWe have divided our consideration of the Folk-Lore of the Isle of Man\ninto the following chapters:\u2014\n\n (1) Legendary Myths.\n\n (2) Hagiological, and Mytho-Historical Legends.\n\n (3) Fairies and Familiar Spirits.\n\n (4) Hobgoblins, Monsters, Giants, Mermaids, and Apparitions.\n\n (5) Magic, Witchcraft, Charms, &c.\n\n (6) Customs and Superstitions connected with the Seasons.\n\n (7) Superstitions connected with the Sun, Animals, Trees, Plants,\n Sacred Edifices, &c.\n\n (8) Customs and Superstitions, connected with Birth, Marriage, Death,\n &c.\n\n (9) Customs formerly enforced by Law.\n\n (10) Proverbs and Sayings.\n\nFolk-Lore may be defined as being \u201cthe comparison and identification\nof the survivals of archaical beliefs, customs, and traditions, in\nmodern ages\u201d; and though many will doubtless think that the attempt to\nperpetuate these figments of an ignorant and superstitious past is a\nmistaken one; yet, on the other hand, there has been a disposition of\nlate years to recognise that they contain elements of instruction as\nwell as of amusement, for they are \u201coften the only possible means of\npenetrating to the historic past of nations\u201d, and they are \u201ccertainly\nthe only means of tracing out many of the landmarks in the mental\ndevelopment of man.\u201d[8]\n\n[Illustration]\n\n[Footnote 1: The Isle of Man Natural History and Antiquarian Society\nhas appointed a Committee for this purpose.]\n\n[Footnote 2: The results of these enquiries, which have chiefly been\nmade by Professor Rhys and the writer, are given in the following\npages, together with the Folk-Lore taken from previously published\naccounts.]\n\n[Footnote 3: Manx Society, Vol. XXV. p. 57.]\n\n[Footnote 4: Manx Society, Vol. X. p. 11.]\n\n[Footnote 5: Manx Society, Vol. XI p. 2.]\n\n[Footnote 6: Quayle; General View of the Agriculture of the Isle of\nMan, pp. 22-3.]\n\n[Footnote 7: History of the Isle of Man, pp. 350\u20121.]\n\n[Footnote 8: The Handbook of Folk-Lore.]\n\n\n\n\nPREFACE.\n\n\nThe wonders of the Isle of Man, according to Nennius, are \u201ca strand\nwithout a sea ... a ford which is far from the sea, and which fills\nwhen the tide flows, and decreases when the tide ebbs\u201d; and \u201ca stone\nwhich moves at night in Glen Cinden, and though it should be cast into\nthe sea, yet at morning\u2019s dawn it would be found in the same valley.\u201d\nI cannot display such wonders as these in this little Compilation, yet\nI think there will be found in it many quaint and curious \u201cthings not\ngenerally known\u201d; and I trust that it may not only interest Manx Folk\nand Visitor Folk, but that it may be accepted as a contribution\u2014though\nan insignificant one\u2014to the science of Folk-Lore.\n\nThanks are due to the many kind friends[9] who have contributed scraps\nof Folk-Lore, and to Professor Rhys and Mr. Alfred Nutt, for assistance\nin Chapter I.\n\n  A. W. MOORE.\n\nCronkbourne, June, 1891.\n\n[Footnote 9: In some cases the name of the contributor has been\nattached; but in others, as similar information has been given by so\nmany different persons, this has not been practicable. Stories told to\nthe writer, which have not been committed to writing by the teller, are\nmarked _Oral_.]\n\n\n\n\nTABLE OF CONTENTS.\n\n\n  CHAP.                                                     PAGE.\n\n  INTRODUCTION                                              i\u2012vi.\n\n\n  I.\u2014MYTHS CONNECTED WITH THE LEGENDARY HISTORY\n  OF THE ISLE OF MAN:\n\n  Manannan Mac Lir\u2014Lug\u2014The Story of the Isle of\n  Falga\u2014Culann\u2014Finn\u2014Oshin\u2014The Stories of Sigurd\n  Fafni\u2019s Bane, and of the Punishment of Loki                1\u201218\n\n\n  II.\u2014HAGIOLOGICAL AND MYTHO-HISTORICAL LEGENDS:\n\n  Introductory\u2014_Stories_: The Conversion of the Manx; the\n  Conversion of St. Maughold; St. Maughold\u2019s Fish;\n  St. Maughold and Gilcolum; A Legend of Myrescogh\n  Lake; The Stone Cross of Ballafletcher; Goddard\n  Crovan\u2019s Stone; Olave Goddardson and the Sword\n  Macabuin; Alswith the Swift; Ivar and Matilda             19\u201232\n\n\n  III.\u2014FAIRIES AND FAMILIAR SPIRITS:\n\n  Introductory\u2014_Stories_: Origin of the Arms of the Island;\n  The Discovery of the Island; The Fairy Horn; The\n  Fairy Saddle; The Fairy Horse Dealer; Fairy Music;\n  The Fairy Lake; The Unfortunate Fiddler; Objection\n  of Fairies to Noise; The Fairy Cup of Kirk Malew;\n  Fairy Elf; The Kidnappers; A Fairy detected in\n  Changing an Infant; Abduction of a Boy by Fairies;\n  The Christening; The School Boys; Fairy Punishment;\n  The Whipping of the Little Girl; Mischief done by\n  Fairies; Fairy Dogs; The Cup of the Lhiannan-Shee;\n  The Fairy Sweetheart; The Dooiney-oie                     33\u201251\n\n\n  IV.\u2014HOBGOBLINS, MONSTERS, GIANTS, MERMAIDS, APPARITIONS,\n  &C.\n\n  Introductory\u2014_Stories_: The Phynnodderee; The Glashtin\n  or Glashan; The Water-Bull, or Tarroo-Ushtey; The\n  Buggane; The Black Dog, or Moddey Doo; The Spellbound\n  Giant; The Old Man; The Three-headed Giant;\n  Jack the Giant Killer; The Captured Mermaid;\n  The Mermaid\u2019s Courtship; The Mermaid\u2019s Revenge;\n  Dwellings under the Sea; The Apparition of Castle\n  Rushen; Ben Veg Carraghan; A Legend of the Sound;\n  The Chasms; The Spirit \u201cHoa Hoa.\u201d                         52\u201275\n\n\n  V.\u2014MAGIC, WITCHCRAFT, &C.\n\n  Introductory\u2014Cases of Witchcraft from Insular Records\u2014_Stories_:\n  The Magician\u2019s Palace; Origin of King\n  William\u2019s Sands; The Devil\u2019s Den; The Submerged\n  Island; Tehi-Tegi, the Enchantress; Caillagh-ny-Ghueshag;\n  The Glencrutchery Well; The Effigy; The\n  Witch of Slieu-Whallian; The Burnt Besom; Butter\n  Bewitched; The Manx Witch; Popular Antidotes to\n  Witchcraft; The Evil Eye; Dust as an Antidote;\n  Charmers and their Charms                                76\u2012101\n\n\n  VI.\u2014CUSTOMS AND SUPERSTITIONS CONNECTED WITH THE\n  SEASONS:\n\n  Introductory\u2014New Year\u2019s Day; Twelfth day; St. Paul\u2019s\n  Feast day; Bridget\u2019s Feast day; Candlemas Day;\n  Shrove-Tuesday; Periwinkle Fair; Weather Sayings\n  for March and April; Patrick\u2019s Feast day; Good\n  Friday; Easter Sunday; St. Mark\u2019s and Maughold\u2019s\n  Feast day; May-Day Eve; May-Day; Spitlin\u2019s\n  Summer Feast day; Perambulation of Parish Boundaries;\n  Midsummer-eve; Midsummer day; Luanys\u2019s\n  Day; Harvest Festival; Maughold\u2019s Feast day;\n  Hallowe\u2019en; The Twelfth of November; Spitlin\u2019s\n  Winter Feast day; Catherine\u2019s Feast day; Thomas\u2019s\n  Feast day; Christmas Eve; Christmas Day; The White\n  Boys; Stephen\u2019s Feast day (\u201cHunt the Wren\u201d); John\u2019s\n  Christmas Feast day; Feast day of the Children; New\n  Year\u2019s Eve                                              102\u2012140\n\n\n  VII.\u2014SUPERSTITIONS CONNECTED WITH THE SUN, ANIMALS,\n  TREES, PLANTS, SACRED EDIFICES, &C.\n\n  Nature Worship; The Sun; The Moon and the Stars;\n  Animal Worship; Totemism; Sacrifices; Blood; Nail\n  and Hair Cuttings; Criminals hung by Hair Ropes;\n  Tree Worship; Adoration of Re-productive Power of\n  Nature; May-Day, Midsummer, and Harvest Celebrations;\n  The Hare, Herring, Cow, Cock, _Bollan_;\n  Animals\u2019 Weather Wisdom\u2014_Stories_: The _Ushag-reaisht_;\n  The _Lhondoo_; The Blackbird and the\n  Thrush; How the Herring became King of the Sea;\n  The Seven Sleepers; The Thorn, Elder, Shamrock, &c.;\n  Virtues of Iron and Salt; The Sin of Sacrilege and its\n  Punishment; Piety of the Manx, &c.                      141\u2012155\n\n\n  VIII.\u2014CUSTOMS AND SUPERSTITIONS CONNECTED WITH BIRTH,\n  MARRIAGE, AND DEATH:\n\n  _Birth._\u2014Precautions taken to Preserve Women after\n  Child-birth and Children before Baptism from Evil\n  Influences and Fairies; Powers of a Posthumous\n  Child, &c.; Virtues of Salt, and of a Caul.\n\n  _Marriage._\u2014Waldron\u2019s Description of a Manx Wedding;\n  Blowing of Horns; The _Dooinney-Moyllee_;\n  Train\u2019s and Harrison\u2019s Descriptions of a Manx\n  Wedding.\n\n  _Death._\u2014Omens which preceded it; Preparations for\n  Burial; Bishop Merick\u2019s Mistake about the Winding-sheet;\n  Waldron\u2019s Description of Death and Funerals;\n  Road Crosses; a Funeral Entertainment; Further\n  Death Signs; Modern Custom after a Funeral; Second\n  Sight; A Supernatural Warning; Mock Funerals            156\u2012164\n\n\n  IX.\u2014CUSTOMS FORMERLY ENFORCED BY LAW.\n\n  Introductory\u2014Watch and Ward; Customs connected with\n  Land Tenure; Jury for Servants; Custom about Servants\n  Giving Notice; Yarding; The Deemster\u2019s Oath; Legal\n  Purgation; The Stocks; The Pillory; The Wooden\n  Horse; Bishop Wilson on Peculiar Laws and Customs;\n  Other Curious Laws; Manx Ecclesiastical Law;\n  Excommunication; Penance; The Nuns\u2019 Chairs; The\n  Bridle; The Punishment of being Dragged after a Boat;\n  Bowing to the Altar; Observation of Sunday; The\n  Three Reliques; Games, &c.                              165\u2012180\n\n\n  X.\u2014PROVERBS AND SAYINGS:\n\n  Introductory\u2014(1) Proverbs relating to General Truths;\n  (2) Proverbs inculcating Caution, Contentment, Thrift,\n  Independence, Industry, and Charity; (3) Proverbial\n  Weather-Lore; (4) Miscellaneous Sayings and Proverbs    181\u2012192\n\n[Illustration]\n\n\n\n\n[Illustration]\n\n\n\n\nCHAPTER I.\n\nMYTHS CONNECTED WITH THE LEGENDARY HISTORY OF THE ISLE OF MAN.\n\n\nTHE reliable history of a country may be said to date from the period\nwhen its written records begin. Before that time, there is an epoch\nduring which the place of history is usually supplied by tales of\nimaginary personages, whose doings are calculated to gratify the\nnational pride. An unfailing characteristic of such an epoch is the\npersonification of the face in an eponym, who is its supposed ancestor\nand founder. Thus, in the Isle of Man, we have the famous magician and\nnavigator Manannan Mac Lir in this capacity, and there are various\nother mythical personages connected with the Island, all of whom appear\nin ancient Irish tales, though nothing can be discovered with regard\nto them from purely native sources of early date. In fact, the Isle\nof Man was so intimately associated with Ireland till the coming of\nthe Northmen, that it is not likely that it would have any early myths\ndistinct from those in Ireland. It is, therefore, to the early Irish\nlegends that we have to refer for any mention of the Isle of Man, and\nthey tell us that it was considered to be a sort of Fairy-land to which\nthe Irish gods and heroes occasionally resorted. In the legends of\nthe heroic period in Ireland, we find the deities and heroes called\nLug, C\u00fachulainn, C\u00faroi, and C\u00falann connected with Man as well as\nManannan; while, in the later or Ossianic Cycle of legends, we have\nFinn and his son Oisin, who, in the only really early native legend,\nare made to associate with the Scandinavian Oree. But of all these\ndeities, the most important in Man is Manannan, about whom many tales\nhave accumulated. To understand his place in the Legendary History of\nIreland we must bear in mind that, according to the _Leabhar Gabhala_,\nor Book of Invasions (a compilation of the late 10th or early 11th\ncentury), there were five conquests of Ireland, the first by Parthol or\nBartholemew, and his followers; the second by Nemed and his followers;\nthe third by the Firbolg; the fourth by the Tuatha D\u00e9 Danann; the fifth\nby the Milesians. It is with the fourth body of invaders, the Tuatha D\u00e9\nDanann, who conquered the Firbolg, that Manannan is connected. In the\nlegendary and romantic literature of Ireland the Tuatha D\u00e9 Danann are\ncelebrated as magicians. By the Milesians and their descendants they\nwere regarded as belonging to the spirit world, and, in the imagination\nof the people, they became Fairies, who were supposed to lie in\nsplendid palaces in the interior of green hills. There can be little\ndoubt that the Tuatha D\u00e9 Danann represent the Olympus of the ancient\nIrish, that hierarchy of divine beings which the Celts possessed as\nwell as other Aryan people. In this hierarchy Manannan occupied the\nposition of god of the sea. But as early as the 9th and 10th centuries\nof our era he had suffered the change known as euhemerisation, from an\nimmortal he had become a mortal. It is thus we meet him in one of the\noldest monuments of Irish literature, the so-called glossary of Cormac,\nKing-bishop of Cashel, killed in 903:\u2014\u201cManannan Mac Lir, a celebrated\nmerchant who was in the Isle of Man. He was the best pilot that was\nin the west of Europe. He used to know, by studying the heavens, the\nperiod which would be the fine weather and the bad weather, and when\neach of these two times would change. _Inde Scoti et Brittones eum\ndeum vocaverunt maris, et inde filium maris esse dixerunt_, i.e.,\n_Maclir_, \u2018son of sea.\u2019 _Et de nomine Manannan_ the Isle of Man _dictus\nest_.\u201d[10] This theory of the Isle of Man being named after Manannan,\nwhen so called, has been shown to be highly improbable by Professor\nRhys, who thinks that \u201cManannan gave his original name corresponding to\n_Manu_ and its congeners to the Island, making it _Manavia Insula_....\nfor which we have in Welsh and Irish respectively _Manaw_ and _Manann_.\nThen from these names of the Island the god derives his in its attested\nforms of Manawydan and Manannan, which would seem to mark an epoch when\nhe had become famous in connection with the Isle of Man.\u201d[11]\n\nTo Cormac\u2019s account, O\u2019Donovan has added the following note:\u2014\u201cHe\nwas the son of Allot, one of the Tuatha D\u00e9 Danann chieftains. He\nwas otherwise called Orbsen, whence Loch Orbsen, now Lough Corrib.\nHe is still vividly remembered in the mountainous district of Derry\nand Donegal, and is said to have an enchanted castle in Lough Foyle.\nAccording to the traditions in the Isle of Man and the Eastern counties\nof Leinster, this first man of Man rolled on three legs like a wheel\nthrough the mist.\u201d\n\nWe can follow the process of euhemerisation in later texts. Thus,\naccording to the Book of Fermoy, a MS. of the 14th to the 15th\ncentury, \u201che was a pagan, a law-giver among the Tuatha D\u00e9 Danann, and\na necromancer possessed of power to envelope himself and others in a\nmist, so that they could not be seen by their enemies.\u201d The Book of\nLecan (14th century) mentions a Manannan whom it calls \u201cson of Athgus,\nKing of Manain (Man) and the islands of the Galls\u201d (the Western Isles),\nwho \u201ccame with a great fleet to pillage and devastate the Ultonians,\nto avenge the children of Uisnech.\u201d These children of Uisnech, when\ncompelled to fly \u201cfrom Erinn\u201d, had sailed eastwards, and conquered\n\u201cwhat was from the Isle of Man northwards of Albain\u201d, and after having\nkilled Gnathal, King of the country, were induced to return to Ireland\nunder a pledge of safety from Conchobar, King of Ulster. The sons of\nGnathal, who also sought the protection of Conchobar, \u201ckilled the sons\nof Uisnech\u201d, in consequence of which Gaiar, the grandson of Uisnech,\nbanished Conchobar to the islands of Orc and Cat (the Orkneys and\nCaithness), and Gaiar having reigned over Ulster for a year, went into\nScotland with Manannan, and died there. The 15th century version of a\nstory called \u201cThe exile of the children of Uisnech\u201d tells us that Gaiar\nwas assisted against Conchobar by Manannan, who was the fourth of his\nname and dynasty who had ruled in Man.\n\nO\u2019Flaherty speaks of him in his _Ogygia_ as follows: \u201cThe merchant\nOrbsen was remarkable for carrying on a commercial intercourse between\nIreland and Britain. He was commonly called Mananan Mac Lir, that is,\nMananan, on account of his intercourse with the Isle of Man; and Mac\nLir, _i.e._, _sprung from_ the sea, because he was an expert diver;\nbesides, he understood the dangerous parts of harbours; and, from his\nprescience of the change of weather, always avoided tempests.\u201d[12]\n\nThe same author, in his _West Connaught_, states that Orbsen\u2019s proper\nname was Manannan, and that Lough Orbsen was called from him, because\nwhen his grave was being dug the lake broke forth; and he says that, at\nthe adjacent _Magh Ullin_, \u201cUillin, grandchild of Nuadh (silver-hand),\nKing of Ireland twelve hundred years before Christ\u2019s birth, overthrew\nin battle, and had the killing of Orbsen Mac Alloid, commonly called\nMananan (the Mankish man), Mac Lir (son of the sea) for his skill in\nseafaring.\u201d[13]\n\nKeating, in his _General History of Ireland_, written early in the 17th\ncentury, gives Manannan\u2019s genealogy as follows: \u201cMananan, the son of\nAlladh, the son of Elathan, son of Dalboeth, an immediate descendant\nof Nemedius, the progenitor of the Tuatha de Danans in Ireland; that\nweird and mystic colony who never, through the lapse of ages, have\nrelinquished their dominion over the superstitions of the peasantry of\nIreland; but who are still believed to rule the spirit or Fairy-land of\nErin; to reign paramount in the _lis_, the cave, the mine; to occupy\ngenii palaces in the deepest recesses of the mountains, and under the\ndeep water of our lakes.\u201d\n\nBut supplementing this pseudo-historical account of Manannan, we\nfind numerous romantic references to him at all stages of Irish\nliterature. Thus, the \u201cSick-bed of C\u00fachulainn\u201d, a tale which goes\nback, substantially, to the fifth century of our era, although we only\npossess it in transcripts of the 11th century, relates that Manannan\nbecame jealous of C\u00fachulainn, with whom his wife Fand had fallen in\nlove. He shook a cloak of invisibility of forgetfulness between the two\nand carried off Fand with himself to Fairy-land, whereupon C\u00fachulainn\nreturned to his own wife.\n\nProfessor Rhys remarks of him that \u201cIn Irish literature he appears\nmostly as King of the Fairies in the Land of Promise, a mysterious\ncountry in the lochs or the sea. His character seems to have been\na most contradictory one\u2014many tricky actions are ascribed to him,\nwhile he was very strict about other people\u2019s morality. At his court\nno one\u2019s food would get cooked if, while it was on the fire, any one\ntold an untrue story, and he is said to have banished three men from\nFairy-land to the Irish court of Tara for lying or acting unjustly....\nIn the Welsh Mabinogi, bearing the name of Manannan\u2019s counterpart,\nManawydan, the latter is not much associated with the sea, excepting,\nperhaps, his sojourn ... in the lonely Isle of Gresholm. It makes him,\nhowever, take to agriculture, especially the growing of wheat.... He\nis also called one of the three Golden Cordwainers of Britain, owing\nto his having engaged successively in the making of saddles, shields,\nand shoes.... The sinister aspect of Manannan is scarcely reflected by\nManawydan, who is represented as gentle, scrupulously just, and always\na peacemaker; neither is he described as a magician; but he is made to\nbaffle utterly one of the greatest wizards known to Welsh literature.\u201d\nIt would appear also that he was connected with the other world, and\nhe figures as one of the three landless monarchs of Britain. He had,\nhowever, a huge prison in the shape of a bee-hive, the walls of which\nconsisted of human bones. King Arthur was once incarcerated there for\nthree months.[14]\n\nThe Gaelic Manannan is represented in Brythonic (Welsh) literature by\nManawydan, but it is uncertain if there really was a Brythonic sea-god\ncorresponding to the Gaelic one, or if the Welsh tales are not simply\nliterary adaptations of Irish ones. Professor Rhys favours the former\nview.\n\nThe connection of Manannan with the Isle of Man probably arose in\nthis way. It was the practice of the earliest Irish to represent\ntheir divinities as living in Islands to which, under exceptional\ncircumstances, mortals might sail. It is uncertain if this conception\nof the Island home of divinities is really older or not than that which\nfigures them as dwelling in the hollow hills. All one can say is that\nwe find it earlier in the Irish texts. It has been well studied by\nProfessor Zimmer in his admirable essay on the Brendan voyage,[15] in\nwhich he shows that a number of texts which have come down to us are\nstill completely pagan in conception, and reflect a belief which must\nstill have been officially dominant in parts of Ireland as late as the\nsixth century. Unofficially these beliefs linger in the traditions\nrespecting Hy Breasil. But, as a rule, the Gaelic peasant figures\n\u201cFaery\u201d as inside a hill, or under the water, and probably this belief\nis the older of the two.\n\nManannan MacLir is an actor in so many of the ancient Irish heroic\ntales that it is impossible, with a due regard to space, to give more\nthan outline of a few of them as we have done. The magic powers of\nhis sword are frequently mentioned, _e.g._, in the curious tale of\nDiarmait and Grainne. Those interested in such matters will find in\nVol. III. of the Ossianic Society\u2019s Publications a marvellous romance\nof the adventures of Cormac MacArt in the fairy palace of Manannan\nin Man; but enough will have been given to exhibit Manannan in his\nvarious attributes as King, warrior, trader, navigator, and magician;\nand to show that his connection with the Isle of Man was supposed to\nhave begun after he and his Tuatha d\u00e9 Dananns were defeated by the\nMilesians, when he was chosen by the warriors as their leader, and that\nhe and they were supposed to have taken refuge in the Western Isles and\nMan, whose inhabitants acknowledged him as their ruler.\n\nFrom purely local sources we glean the following information about\nManannan; but it must be remembered that in its present form it is\nall of comparatively recent origin, as the \u201cSupposed True Chronicle\nof Man\u201d, and \u201cThe Traditionary Ballad\u201d, both probably date from the\nsixteenth century, though doubtless founded on older traditions. The\nformer tells us that \u201che was the first man that had Mann, or ever was\nruler of Mann, and the land was named after him\u201d, and that \u201che reigned\nmany years, and was a Paynim, and kept, by necromancy, the Land of Man\nunder mists, and if he dreaded any enemies, he would make of one man\nto seem an hundred by his art magick, and he never had any form of the\ncommons; but each one to bring a certain quantity of green rushes on\nMidsummer Eve\u2014some to a place called Warfield (now South Barrule), and\nsome to a place called Man,[16] and yet is so called. And long after\nSt. Patrick disturbed him, the said Manannan, and put Christian folks\ninto the said land.\u201d[17] The ballad gives practically the same account.\nMore recent tradition has endowed him with the stature of a giant, who\nby his strength and ferocity became the terror of the whole Island. It\nis said that he used to transport himself with great ease across the\ngorge between Peel Castle and Contrary Head. On one occasion, either\nfor amusement or in a fit of rage, he lifted a large block of granite\nfrom the Castle rock, and though it was several tons in weight, he\nhurled it with the greatest ease against the slope of the opposite\nhill, about three miles distant, where it is seen to this day, having,\nas an evidence of the truth of the story, the print of his hand on it.\nHis grave is said to be the green mound, thirty yards long, outside the\nwalls of Peel Castle.\n\nThe connection of Lug (an Irish divinity, corresponding partly to\nHermes, partly to Apollo) with Manannan and Man, is said to have been\na close one, as will be seen from the following account of him; and,\nas will be shown later, his cult had spread to Man as well as to\nother Celtic lands (see \u201cAugust 1\u201d, chap. vi). Lug is thus described:\n\u201cLike to the setting sun was the splendour of his countenance and his\nforehead; and they were not able to look in his face from the greatness\nof its splendour. And he was _Lugh Lamh-fada_,[18] and (his army was)\nthe Fairy Cavalcade from the land of Promise, and his own foster\nbrothers, the sons of Manannan.[19]\u201d He is said to have been brought\nup at the Court of Manannan, here called the Land of Promise, which in\nmany of the ancient tales is identified with Man. Lug was famous for\nhis mighty blows, and his spear became one of the treasures of the\nTutha D\u00e9 Danann. When he fought against the sons of Turenn and imposed\nupon them the impossible eric-fine of procuring certain fabulous\nweapons, he rode Enbarr of the flowing mane, Manannan\u2019s steed, who was\n\u201cas swift as the clear, cold wind of spring\u201d, and travelled with equal\nease on land and sea. He wore Manannan\u2019s coat of mail, through, or\nabove and below which no one could be wounded; also his breast-plate,\nwhich no weapon could pierce. His helmet had two glittering precious\nstones set in front, and one behind, and Manannan\u2019s sword, called \u201cThe\nAnswerer\u201d, hung at his side. From the wound of this sword no one ever\nrecovered, and those who were opposed to it in the battle-field were\nso terrified by looking at it, that their strength left them. He was\naccompanied by his foster brothers, and by the Fairy Host, as already\nmentioned. The sons of Turenn were told that they could not obtain the\neric-fine without the help either of Lug or Manannan, and they were\nadvised to ask Lug for the loan of Manannan\u2019s steed, and if he refused,\nfor his canoe, the \u201cWave Sweeper.\u201d\n\nLug, the great warrior of the Tuatha D\u00e9 Danann, has his counterpart\namong the Ultonians in C\u00fachulainn, who is said to have been the son of\nLug, or Lug re-born. It is only in the story of \u201cThe Isle of Falga\u201d,\ngiven below, that he is mentioned in connection with the Isle of\nMan, though there were formerly songs sung about him, and there is a\ntradition to the effect that he was called \u201cKing of the Mists\u201d, like\nManannan. His adversary, C\u00faroi Mac Daire, was a great magician. The\nfollowing tale gives an account of their rivalry for the fair daughter\nof the king of Man.\n\n\nTHE STORY OF THE ISLE OF FALGA.\n\nThe Isle of Falga is variously supposed to have been the Isle of Man,\nor _Insi Gall_, _i.e._, the Western Isles. C\u00fachulainn and the heroes\nof Ulster once on a time resolved to go on a plundering expedition\nto the Isle of the Men of Falga, a Fairy-land ruled by Mider as its\nKing. C\u00faroi, who was a great magician, insinuated himself among the\nraiders in disguise, and by means of his arts he succeeded in leading\nthe Ultonians into Mider\u2019s stronghold, after they had repeatedly\nfailed in their attempts. He did this on the condition that he was\nto have of the plunder the jewel that pleased him best. They brought\naway from Mider\u2019s castle Mider\u2019s daughter, Bl\u00e1thnat, as she was a\ndamsel of exceeding beauty; also Mider\u2019s three cows and his cauldron,\nwhich were objects of special value and virtues. When they came to the\ndivision of the spoils, the mean-looking man in grey, who had led the\nvictorious assault, said that the jewel he chose was Bl\u00e1thnat, whom he\ntook to himself. C\u00fachulainn complained that he had deceived them, as\nhe had only specified a jewel, which he insisted on interpreting in no\nmetaphorical sense; but, by means of his magic, the man in grey managed\nto carry the girl away unobserved. C\u00fachulainn pursued, and the dispute\ncame to be settled by a duel on the spot, in which C\u00fachulainn was so\nthoroughly vanquished that C\u00faroi left him on the field bound hand and\nfoot, after having cut off his long hair, which forced C\u00fachulainn to\nhide himself for a whole year in the wilds of Ulster, while C\u00faroi\ncarried away to his stronghold of Caher Conree both Bl\u00e1thnat and her\nfather\u2019s cows and cauldron. Later it would appear that C\u00fachulainn got\nthe better of C\u00faroi, and took Bl\u00e1thnat away from him, for Bl\u00e1thnat\nproved a faithless wife to C\u00faroi and plotted with C\u00fachulainn to kill\nhim. At the time fixed upon by her, namely, November-eve, C\u00fachulainn\nand his followers stationed themselves at the bottom of the hill,\nwatching the stream that came down past C\u00faroi\u2019s fort; nor had they\nto wait long before they observed its waters turning white: it was\nthe signal given by Bl\u00e1thnat, for she had agreed to empty the milk of\nMider\u2019s three cows from Mider\u2019s cauldron into the stream, which has\never since been called the Finnghlais, or White Brook. The sequel was\nthat C\u00fachulainn entered C\u00faroi\u2019s fort unopposed, and slew its owner,\nwho happened to be asleep with his head on Bl\u00e1thnat\u2019s lap. C\u00fachulainn\ntook away Bl\u00e1thnat, with the famous cows and cauldron; but he was not\nlong to have possession of his new wife, for C\u00faroi\u2019s poet and harper,\ncalled Ferceirtne, resolved to avenge his master; so he paid a visit\nto C\u00fachulainn and Bl\u00e1thnat in Ulster, where he was gladly received by\nthem; but one day, when the Ultonian nobles happened to be at a spot\nbordering on a high cliff, Ferceirtne suddenly clasped his arms round\nBl\u00e1thnat, and flinging himself over the cliff they died together.[20]\nThis old story has been embodied in a poem, called \u201cBlanid\u201d,[21] by\nRobert D. Joyce, of which the following lines describing the combat\nbetween C\u00faroi and C\u00fachullin are perhaps the best:\u2014\n\n  \u201cI come to win back thy misgotten prize,\n    Mine own beloved, the bloom-bright Maid of Man!\u201d\n  \u201cThou com\u2019st to dye this grass with ruddy dyes\n    Of thy best blood\u201d, cried Curoi, \u201cand to ban\n  All knighthood with thy word forsworn! Her eyes\n    Shall see the fight, so let him take who can!\n  Lo! there she stands, with her fear-whitened face;\n  Look thy last on her now, and take thy place!\u201d\n  Meanwhile, as one who on a wreck doth stand,\n    That the wide wallowing waves toss to and fro,\n  And sees the saving boat put from the land,\n    Now high, now in the sea-trough sunken low,\n  Trembling \u2019tween fear and hope, each lily hand\n    Pressed on her heart, as if to hide her woe,\n  And pale as one who had forsaken life,\n  Young Blanid stood to watch the coming strife.\n\n       *       *       *       *       *\n\n  Then sprang they to their feet, and warily\n    Looked in each other\u2019s eyes with look of hate,\n  And crossed their jarring swords, and with bent knee\n    Fought a long time, their burning ire to sate,\n  Till like a storm-uprooted stately tree\n    Cuhullin fell, and Curoi stood elate,\n  Eyeing him as the hunter eyes the boar,\n  That fighting falls, but yet may rise once more.\n\nAnother mythic Irish figure connected with the Isle of Man is Culann,\nthe smith, who in this capacity may be compared with Heph\u00e6stus, or\nVulcan. Culann was, however, also a Divine and Prophet. He was the\npossessor of a terrible hound, which was slain by the youthful Setanta,\nwho was in consequence called C\u00fa-Chulainn, _i.e._, Culann\u2019s hound.\nCulann is said to have lived for a time in the Isle of Man, where he\nmanufactured a sword, spear, and shield of such transcendent excellence\nfor Conchobar, that he was invited by him to dwell in his realm. The\nstory about this may perhaps be found of sufficient interest to be\nrelated at length:\u2014Conchobar, who had not yet become King of Ulster,\nbut was an ambitious young man seeking to gain a kingdom, consulted\nthe famous oracle at Clogher as to how he might best attain his end.\nThe oracle advised him to proceed to the Isle of Man and get Culann to\nmake these weapons for him. Conchobar did so, and prevailed on Culann\nto begin his task; but, while awaiting its completion, he sauntered\none morning along the shore, and in the course of his walk met with a\nmermaid fast asleep on the beach. He promptly bound the syren, but she,\non waking and perceiving what had happened, besought him to liberate\nher; and to induce him to yield to her petition, she informed him that\nshe was Teeval, the Princess of the Ocean; and promised that if he\ncaused Culann to form her representation on the shield surrounded with\nthis inscription, \u2018Teeval, Princess of the Ocean,\u2019 it would possess\nsuch extraordinary powers that whenever he was about engaging his enemy\nin battle, and looked upon her figure on the shield, read the legend,\nand invoked her name, his enemies would diminish in strength, while\nhe and his people would acquire a proportionate increase in theirs.\nConchobar had the shield made according to the advice of Teeval, and,\non his return to Ireland, such extraordinary success attended his arms,\nthat he won the kingdom of Ulster. Culann accepted Conchobar\u2019s offer,\nreferred to above, and settled on the plain of Murthemne, which was\nfabled to have been formerly situated beneath the sea. It was here that\nhe was visited by Conchobar, accompanied by his Court and Cuchulainn.\n\nOf the later legends, which form a cycle entirely distinct from that\nof the heroic age, Finn, the son of Cumall (Finn MacCumaill), is the\nchief hero. He is said to have been the chief of a band of mercenaries,\nor robbers, called Fianns, and to have flourished in the second part\nof the third century. If this were so, he lived on the very threshold\nof the historical period in Ireland. Ossin, his son, was a famous\nwarrior and a great poet, in both of which roles he only reproduced the\ncharacter of his father, who was not merely celebrated as a warrior and\nhuntsman, but especially as a poet and diviner, as already stated. Finn\nis connected with the Scandinavian Orree in a Manx heroic poem, and if,\nas has recently been conjectured,[22] Finn is identical with Kettle\nFinn, a Norseman who yielded great influence in Ireland and Man about\nthe middle of the ninth century, the connection is a very natural one.\nThe poem referred to above is undoubtedly the oldest known poetical\ncomposition in the Manx language. We append it, together with some\ninteresting notes by Deemster Peter John Heywood, who died in 1790. It\nis not known by whom the spirited English translation was made. With\nthe exception of lines 9 and 10, which rendered literally are\u2014\n\n  \u201cFull threescore whelps, and not one less,\n  With three old dames to look after them\u201d,\n\nit is fairly close to the original.\n\n\nFIN AS OSHIN.\n\n  Hie Fin as Oshin magh dy helg,\n  [23]Fal, lal, lo, as fal, lal, la.\n  Lesh sheshaght trean as moddee elg,\n  Cha row un dooinney sloo ny keead,\n  Coshee cha bieau cha row ny lheid,\n  Lesh feedyn coo elsht hie ad magh,\n  Trooid slieau as coan dy yannoo cragh,\n  Quoi daag ad ec y thie agh Orree beg[24]\n  Cadley dy kiune fo scadoo\u2019n creg!\n  Slane three feed quallian aeg gyn unnane sloo.\n\n  Lesh three feed cailleeyn dy yeeaghyn moo,\n  \u2014Dooyrt inneen Fin ayns craid as corree,\n  \u201cKys yiow mayd nish cooilleen er Orree?\u201d\n  Dooyrt inneen Oshin: \u201ckiangle mayd eh,\n  Lesh folt y ching chionn gys y clea,\n  As chur mayd aile gys y cass cha bieau.\u201d\n  Clysht tappee eisht hug Orree ass,\n  Tra dennee\u2019n smuir roie ass e chiass,\n  Loo [25]_Mollaght Mynney_ ad dy stroie,\n  Va er n\u2019yannoo craid er mac y ree,\n  Dy fargagh breearrey ry ghrian as eayst,\n  Dy losht ad hene as thieyn neesht.\n  \u2014Hie Orree beg magh dys ny sleityn,\n  As speih mooar connee er e geayltyn,\n  Hoght bart mooar trome hug eh lesh cart,\n  Hoght kionnanyn currit ayns dagh bart.\n  Hoght deiney lheid\u2019s \u2019sy theihll nish t\u2019ayn,\n  Cha droggagh bart jeh shoh ny v\u2019ayn\n  Ayns dagh uinnag hug eh birt as ayns dagh dorrys,\n  Agh mean y thie mooar hene yn bart mooar sollys.\n  \u2014Va Fin as Oshin nish shelg dy chionn,\n  Lesh ooilley nyn treanee ayns ollish as loan,\n  Yaagh wooar ren sheeyney ass y glion, neear,\n  Troggal ayns bodjallyn agglagh myr rere;\n  Roie Fin as roie Oshin derrey d\u2019aase Oshin skee,\n  Agh she Fin mooar hene chum sodjey nish roie;\n  Eisht dyllee Fin huggey lesh coraa trome,\n  \u201cCha vel faagit ain nish agh tholtanyn lhome,\n  Quoi ren yn assee shoh nagh re Orree beg?\u201d\n  V\u2019an chosney voue chelleerid gys ooig fo yn creg,\n  Raad plooghit lesh yaagh hayrn ad magh er y cass.\n\n\nFIN AND OSHIN.\n\n  Fin and Oshin went out to hunt,\n  [26]Fal, lal, loo, as fal, lal, la.\n  With a noble train of men and dogs,\n  Not less in number than one hundred men,\n  So swift of foot and keen, none were their like;\n  With scores of Bandogs fierce they sallied forth,\n  O\u2019er Hill and Dale, much Havock for to make.\n  \u2014Whom left they then at home, but youthful Orree!\n  Who slept secure beneath the shadowy rock;\n  Full three score Greyhounds, with their whelps they left,\n  (With three score lovely maidens, young and fair,)[27]\n  As many old dames to attend the young.\n  Says Fin\u2019s fair Daughter, in Disdain and Scorn,\n  How on young Orree shall we be avenged?\n  \u2014Says Oshin\u2019s Daughter\n  Fast to the Harrows we will tie his Hair,\n  And to his nimble feet, we\u2019ll set a train of Fire.\n  Then up starts Orree, with a nimble Spring;\n  Feeling his Feet a broiling with the heat.\n  With Curses direful, vowing to destroy,\n  Those who presum\u2019d t\u2019 affront a King, his Son!\n  Swearing most bitterly by Sun and Moon.\n  To burn themselves and all their habitations;\n  \u2014Then to the Mountain hies he fast away,\n  His heavy Gorse-hack poised upon his shoulder,\n  Eight pond\u2019rous Burthens thence he carried off,\n  And eight large Faggots cram\u2019d in ilka Burthen.\n  Not eight such Men as in the world are now\n  Could from the Ground one of these Burthen\u2019s raise.\n  Into each Window, he a Burthen thrust,\n  Into each Door, a Burthen of the same,\n  But, the grand blazing Burthen, on the Floor,\n  Of the great Hall he laid, and set on Fire.\n  \u2014Meanwhile, our Heroes, Fin and Oshin fight,\n  They and their hardy men pursued the chase,\n  Eager, in sweat and dust all cover\u2019d o\u2019er.\n  \u2014Vast clouds full floating from the west\n  Were seen like Billows dreadful, as I ween.\n  \u2014Then Fin he ran, and Oshin also ran,\n  Till faint, and out of breath, he sat him down;\n  But Fin, the hardy chief, still held it out,\n  Then lift he up his lamentable Voice,\n  Calling to Oshin, who was far behind,\n  \u201cWe\u2019ve nothing left but rueful, ruin\u2019d walls!\u201d\n  \u2014\u201cThis mischief who has done?\u201d Who but young Orree,\n  Who fled, and in a rocky cavern hid himself,\n  \u2014Then choak\u2019d with Smoke, they drag him by the heels.\n  [27](And tore him Limb from Limb (they say) with Horses wild.)\n\nC\u00e6tera desunt.\u2014But the Catastrophe is said to be that they tore him\nLimb from Limb with wild horses. The tearing criminals asunder with\nHorses fastened to each limb is the punishment in the old Statutes of\nthe Isle of Mann to be inflicted on those who should presume to draw a\nweapon, or strike, or violate the peace within the verge of the Court\nof Tynwald, or any Court held by the King of Mann, or his Governor.\n\nWe have a tradition, that Mann for about a century was governed by\na Norwegian race of kings called Orrys. According to the _Supposed\nTrue Chronicle_: \u201cThen there came a Son of the King of Denmark; he\nconquered the Land, and was the first that was called King Orrye.\nAfter him remained Twelve of the Stock, that were called King Orryees\ninsomuch that the last (named Reginald) had no Son but one Daughter,\nnamed Mary, to whom the right descended, which Mary was Queen of Mann\n& Countess of Straherne, who, taking with her all her Charters, fled\nto the King of England, Edward the 1st in the 20th year of his reign,\nbeing in St. John\u2019s Tower in Scotland, otherwise called Perthe in Anno\nDom., in 1292, for Alexander King of Scots arrived at Ranoldsway, near\nCastletown, and took possession of the Land of Mann.\u201d (_See_ the Manx\nStatute Book, p. 1st.) _See_ also the Ancient Chronicle of the Kings\nof Man in Camden\u2019s Britannia Edition, 1637, which says \u201c1270, the 7th\nday of October, a Navy set out by Alexander King of Scots arrived at\nRogalwath; and the next morning before Sun rising a Battaile was fought\nbetween the People of Man, and the Scots in which were slaine of the\nManx men 537, whereupon a certain Versifier play\u2019d upon the number\u2014\n\n  \u2018L. decies Xter, et pente duo cecidere,\n  Mannica gens de te, damna futura cave.\u2019\n\n  \u2018L. ten times told, X thrice, with five beside and twaine,\n  Ware future harmes; Tread (sic) of thy Folke Mann were slaine.\u2019\u201d[28]\n\nA verse from an old song and a proverbial saying contain the only other\nreferences to Finn in Manx tradition:\u2014\n\nIn the following verse, Finn Mac Coole is associated with Fairies and\nDemons:\u2014\n\n  Finn Mac Coole, as ooilley e heshaght,\n  Ferrish ny glionney, as y Buggane,\n  Dy jymsagh ad cooidjagh mysh dty lhiabbee,\n  As eisht roie lesh oo ayns suggane.\n\n  \u201cFinn Mac Coole, and all his company,\n  The Fairy of the Glen and the Buggane,\n  If they would gather together about thy bed,\n  And run off with thee in a straw-rope.\u201d\n\nThe following quaint saying also relates to him:\u2014\n\n  Ny three geayghyn s\u2019feayrey dennee Fion Mac Cooil,\n  Geay henneu, as geay huill, as geay fo ny shiauill.\n\n \u201cThe three coldest winds that came to Fion Mac Cooil, wind from haw,\n wind from a hole, and wind from under the sails.\u201d\n\nThere are only two Scandinavian tales remaining on record in Man. They\nare _Sigurd Fafni\u2019s Bane_ and _The Punishment of Loki_. These tales\nhave been preserved neither by tradition, nor by written record, but by\nhaving been carved on stone. Both are found on a stone in Kirk Andreas\nChurchyard, and the first only on a stone in Malew Churchyard.[29]\nWe take the following abstract of the two tales, which are\nmythologico-historical lays in the Elder Edda, from an account of the\nAndreas stone given by Mr. G. F. Black in the _Proceedings of the\nSociety of Antiquaries of Scotland_.\n\n\nTHE STORY OF SIGURD FAFNI\u2019S BANE.\n\n\u201cThere was a king named Sigmund V\u00f6lsungsson, who married Hiordis, a\ndaughter of King Eylimi, for his second wife. Some time after his\nmarriage Sigmund was attacked in his kingdom by King Lingvi Hundingsson\nand his brothers, and was mortally wounded through being opposed by\na one-eyed man, with a broad-brimmed hat and blue cloak (Odin), who\nheld his spear against the sword of Sigmund, which was shivered into\nfragments. At night, Hiordis came to the battle-stead and asked Sigmund\nwhether he could be healed, but he did not wish to be healed, for his\ngood fortune had forsaken him since Odin had broken his sword, of which\nhe requested Hiordis to collect the fragments, and give them to the son\nshe would bear, who should become the greatest of the V\u00f6lsung race.\nHiordis was carried off by Alf, son of King Hialprek of Denmark, who\nhad just landed at the battle-stead with a band of Vikings, and who\nmarried her after she gave birth to Sigmund\u2019s child. This child was\nnamed Sigurd[30] and grew up in Hialprek\u2019s court, under the care of the\ndwarf Regin, who taught him all the branches of knowledge known at that\ntime. He also urged him to demand his father\u2019s treasure of Hailprek,\nbut Sigurd only asked a horse of the king, who allowed him to choose\none; and Odin, in the guise of an old man with a long beard, aided\nhim to find out Grana, that was of Sleipnir\u2019s[31] race. Regin then\ncounselled Sigurd to go in quest of Fafni\u2019s gold, of which he gave him\nthe following account:\u2014\n\n\u201cHreidmar had three sons, Fafni the Dragon, Ottur, and Regin the\ndwarf-smith. Ottur could transform himself into an otter, under which\nform he was in the habit of catching fish in Andvari\u2019s waterfall, so\ncalled from a dwarf of that name. One day as Ottur was sitting with\nhis eyes shut eating a salmon, Odin, H\u0153nir, and Loki passed by; and\nLoki cast a stone at Ottur and killed him. The \u00c6sir (gods) then skinned\nhim, and came well satisfied with their prize to Hreidmar\u2019s dwelling.\nHreidmar caused them to be seized, and compelled them to redeem\nthemselves with as much gold as would both fill and cover the otter\u2019s\nskin. To obtain the gold Loki borrowed R\u00e1n\u2019s[32] net, cast it into the\nwaterfall, and caught in it the dwarf Andvari, who was accustomed to\nfish there under the form of a pike. The dwarf was compelled to give\nall his gold-hoard as the price of his liberty; but on Loki taking\nfrom him his last ring, with which he hoped to redeem his fortune, he\nforetold that it should prove the bane of all its possessors. With this\ngold the \u00c6sir covered the otter\u2019s skin; but on Hreidmar perceiving\na hair of the beard still uncovered, Odin threw on it the ring of\nAndvari. Fafni afterwards slew his father Hreidmar, took possession of\nthe gold, became one of the worst of serpents, and now watched over his\ntreasures at Gnitaheid.\u201d\n\nSigurd then asked Regin to forge him a sword, and Regin forged one that\ncould cleave an anvil, and cut through floating wool. Armed with this\nweapon Sigurd fared forth, first to his maternal uncle Grip, who spared\nhis fortune. He then sailed with a large fleet collected for him by\nKing Hialprek to avenge his father\u2019s death. During a storm they were\nhailed by an old man (Odin) from a cliff, whom they took on board. He\ntold them his name was Hnikar, together with many other things. The\nstorm abating, he stepped ashore and vanished. Hunding\u2019s son, with a\nlarge army, encountered Sigurd, but were all slain, and Sigurd returned\nwith great honour. Sigurd now expressed a wish to slay the dragon\nFafni, whose lair had been pointed out to him by Regin. After a hard\nfight Sigurd pierces the dragon through the body, but nevertheless it\nholds a long conversation with its slayer, in which it answers Sigurd\u2019s\nquestions relative to the Norns and \u00c6sir, but strives in vain to\ndissuade him from taking the gold.\n\nAfter the death of Fafni, Regin cut out his heart, and told Sigurd\nto roast it for him while he took a sleep. Sigurd took the heart and\nroasted it on a spit, and when he thought it roasted enough, and as the\nblood frothed from it, he touched it with his finger to see if it were\nquite done. He burned his finger, and put it in his mouth, and when\nFafni\u2019s heart\u2019s blood touched his tongue, he understood the language\nof birds. He heard a bird telling its companions that Sigurd should\nhimself eat the dragon\u2019s heart. A second bird said that Regin would\ndeceive him; a third said that he ought to kill Regin; another one\ncounsels that he should take the dragon\u2019s treasure. All these things\nSigurd performs, and rides off with the treasure on Grana\u2019s back.\u201d\n\nIn the upper left-hand corner of what, for convenience, we may call\nthe front of the stone, is carved the figure of Sigurd roasting the\nheart of Fafni. Only the upper part of Sigurd\u2019s body is now visible\non the stone, the remainder being broken off. In his left hand Sigurd\nis represented holding a spit containing the heart of Fafni, which\nis divided into three gobbets, while at the same time he inserts the\nfinger of his right hand into his mouth. The flames are represented by\nthree small isosceles triangles, one for each gobbet. Immediately above\nSigurd\u2019s shoulders is shown the head and neck of one of the talking\nbirds which warned him of Regin\u2019s intended treachery, and counselled\nhim to forestall the deceiver by cutting off his head. The head of the\nbird is shown with the neck stretched forward, and the beak open as if\naddressing Sigurd.\n\nThe head and neck of Sigurd\u2019s horse Grana is also shown above that of\nthe bird. The whole subject is thus referred to in _Fafnism\u00e1l_:\u2014\n\nThe first bird[33] says:\n\n  \u201cThere sits Sigurd sprinkled with blood\n  Fafni\u2019s heart at the fire he roasts.\n  Wise methinks were the ring-dispenser,\n  If he the glistening life-pulp ate.\u201d\n\nSecond bird:\n\n  \u201cThere lies Regin communing with himself;\n  He will beguile the youth who in him trusts:\n  In rage he brings evil words together,\n  The framer of evil will avenge his brother.\u201d\n\nThird bird:\n\n  \u201cBy the head shorter, let him the hoary sage[34]\n  Send hence to Hell; all the gold then can he\n  Possess alone, the mass that under Fafni lay.\u201d\n\nFourth bird:\n\n  \u201cHe would, methinks, be prudent,\n  If he could have your friendly counsel, my sisters!\n  If he would bethink himself and Hugin gladden.\n  There I expect the wolf where his ears I see.\u201d\n\nFifth bird:\n\n  \u201cNot so prudent is that tree of battle,\n  As I that warlike leader had supposed,\n  If he one brother lets depart,\n  Now he the other has of life bereft.\u201d\n\nSixth bird:\n\n  \u201cHe is most simple, if he longer spares\n  That people\u2019s pest. There lies Regin,\n  Who has betrayed him. He cannot guard against it.\u201d\n\nSeventh bird:\n\n  \u201cBy the head shorter let him\n  Make the ice-cold J\u00f6tun,\n  And of his rings deprive him; then of that treasure thou,\n  Which Fafni owned, sole lord wilt be.\u201d\n\nSigurd replies:\n\n  \u201cFate shall not so resentless be,\n  That Regin shall my death-word bear;\n  For the brothers both shall speedily\n  Go hence to Hell.\u201d\n\nIn the lowest left-hand corner is shown the upper half of a human\nfigure, holding a sword at arm\u2019s length. It no doubt represents Sigurd,\nbut whether before or after slaying the dragon, it is impossible to say.\n\nAn historical connection with this tale of Sigurd Fafni\u2019s Bane has been\nsuggested by Professor Browne, which, though not strictly in place in\na book of this kind, is so interesting and suggestive that it may be\nbriefly narrated.\u2014Among the coins found when digging the foundations\nof the tower at Andreas Church was one, either of Aulaf Sihtric\u2019s\nson, surnamed the Red, who was King of Northumbria 941\u2012945, and King\nof Dublin till the battle of Tara in 980, or of Aulaf Godfrey\u2019s son,\nSihtric\u2019s brother\u2019s son, who was King of Northumbria till 941. Now,\nthe Sigurd of Sigurd Fafni\u2019s Bane was the great-great-grandfather of\nthese two Aulafs, and it is, therefore, a reasonable surmise that the\ncrosses both at Andreas and Malew are memorials to the memory of one\nof them. This is particularly interesting to historians as showing the\nconnection of these Aulafs, probably that of Aulaf Sihtric\u2019s son with\nMan, and of equal interest to arch\u00e6ologists as demonstrating that these\ncrosses are of much earlier date than has generally been supposed.\n\n\nTHE STORY OF THE PUNISHMENT OF LOKI.\n\nAfter Loki had enraged the gods by his many treacheries, he was chased\nby them, and took refuge in the waterfall of Frarangr, where he was\ncaught by the gods in a net under the form of a salmon. After his\ncapture he changed to his human form, and as a punishment the gods\ncaused him to be bound to a rock with the entrails of his own son Nari.\nAfter he was bound Skadi (a goddess, daughter of Thiassi and the wife\nof Nj\u00f6rd) took a venomous serpent and fastened it up over Loki\u2019s head.\nThe venom dropped down from it on to Loki\u2019s face. Sigyn, Loki\u2019s wife,\nsat beside him, and held a basin under the serpent\u2019s head to catch\nthe venom, and when the basin was full she took it away to empty it.\nMeanwhile the venom dropped on Loki, who shrank from it so violently\nthat the whole earth trembled.\n\nOf all the mythical personages mentioned in this chapter, the only\none remaining in the Folk-Lore of the present day is Manannan, and\neven about him comparatively little is known. He is usually called\n_Maninagh_ \u201cthe Manxman\u201d, and is supposed to have been the first man in\nMan, which he protected by a mist. If, however, his enemies succeeded\nin approaching in spite of this, he threw chips into the water, which\nbecame ships. His stronghold was Peel Castle, and he was able to make\none man on its battlements appear as a thousand. Thus he routed his\nenemies. These, together with the notion that he went about on three\nlegs at a great pace, are all the popular ideas about Manannan which\nstill survive.\n\n[Footnote 10: Cormac\u2019s Glossary. (O\u2019Donovan\u2019s edition), p. 114.]\n\n[Footnote 11: Rhys, Hibbert Lectures, 1886, pp. 663\u20124.]\n\n[Footnote 12: Ogygia, p. 26, Dublin, 1793.]\n\n[Footnote 13: _West Connaught_, Irish Arch. Soc., Dublin, 1849, p. 54.]\n\n[Footnote 14: Rhys, Hibbert Lectures, 1886, pp. 665\u20127.]\n\n[Footnote 15: Zeitschrift f\u00fcr deut. Alt., 1889, Mr. Alfred Nutt\u2019s\nSummary Folk-Lore, June, 1890.]\n\n[Footnote 16: This can scarcely mean the Island.]\n\n[Footnote 17: Manx Soc., Vol. XII., p. 6.]\n\n[Footnote 18: Long hands.]\n\n[Footnote 19: The Fate of the Sons of Turren, published by O\u2019Curry, in\nthe Atlantis. Vol. iv. p. 160\u20123.]\n\n[Footnote 20: This tale is taken from Rhys, Hibbert Lectures, pp.\n473\u20126, who quotes, as his authorities, Book of Leinster, Keating and\nO\u2019Curry.]\n\n[Footnote 21: Published by Roberts Brothers, Boston. U.S.A.]\n\n[Footnote 22: See Mr. Alfred Nutt\u2019s abstract of Professor Zimmer\u2019s\ntheory of the Ossianic Saga in \u201cThe Academy\u201d, of Feb. 14, 1891.]\n\n[Footnote 23: Chorus after every line.]\n\n[Footnote 24: Orree beg\u2014Young Orree\u2014not from his size, but age;\u2014where\nthere are two of the same family, Father and Son, of the same name, the\nyounger is styled beg\u2014_i.e._, the lesser. This Orree beg is supposed to\nhave been a Scandinavian prince, prisoner on parole, with Fingal and\nlike some modern gallants, to make love to both young ladies at the\nsame time,\u2014and thus they shew their resentment. He declines the hunting\nparty, for an opportunity of intrigueing (sic) with one or other of the\nladies. Meantime he falls asleep in a grotto in the heat of the day;\nbut when he awoke and found the indignity done to him, he resolves, in\nrevenge, to burn Fingal\u2019s palace\u2014takes his huge bill, an instrument\nlike a hoe, with which they hack and grub up gorze and heath, or\nling, &c., for firing\u2014hies him to the forest, and made up eight large\nburthens, such as eight modern men could not heave from the ground, and\nwith these he fired the house as above described.]\n\n[Footnote 25: _Mollaght Mynney_, is the bitterest curse in our\nlanguage, that leaves neither root nor branch, like the Skeabthoan, the\nbesom of destruction.]\n\n[Footnote 26: Chorus after every line.]\n\n[Footnote 27: Not in the Manx.]\n\n[Footnote 28: \u201cTen L, thrice X, with five and two did fall, ye Manx\nbeware of future evil\u2019s call\u201d, is the translation given by Munch in his\nedition of the Chronicle, Manx Society, Vol. xxii., p. 3.\u2014ED.]\n\n[Footnote 29: Mr. P. M. C. Kermode has the credit of being the\ndiscoverer of the former, and Canon G. F. Browne of the latter. Canon\nBrowne, indeed, was the first to indicate the existence of this tale\non any sculptured stone in the United Kingdom, he having identified\nit on a cross in Leeds Parish Churchyard and having pointed out its\nhistorical and arch\u00e6ological significance.]\n\n[Footnote 30: The Sigurd here mentioned is the same person as the\nSiegfried of the Old High German _Nibelungenlied_. The northern\nversion, however, is the older, more mythical, and more simple of\nthe two. A bold attempt has lately been made by Dr. G. Vigfusson to\nidentify Sigurd with the noble Cheruscan youth Arminius.\u2014_Sigfried\nArminius_, pp. 1\u201221.]\n\n[Footnote 31: _Sleipnir_, \u201cthe slipper\u201d, was the eight-footed steed of\nOdin. _Grana_ (commonly _Grani_) means the \u201cgrey steed.\u201d]\n\n[Footnote 32: _R\u00e1n_ was the goddess of the sea, and caught in her net\nall those who were drowned.]\n\n[Footnote 33: The original word is _ig\u00f3a_, which has been variously\ninterpreted eagle, hawk, nuthatch, woodpecker, or magpie; _Eg\u00f3ir_ is\nthe poetical word for eagle.]\n\n[Footnote 34: The original word is _\u00deulr_, the technical meaning of\nwhich is obscure. In the Cleasby-Vigfusson _Icelandic Dictionary_ it is\nrendered \u201ca sayer of saws, a wise man, a sage (a bard?).\u201d]\n\n[Illustration]\n\n\n\n\n[Illustration]\n\n\n\n\nCHAPTER II.\n\nHAGIOLOGICAL AND MYTHO-HISTORICAL LEGENDS.\n\n\nThe following legends are of entirely different character and origin\nfrom the early myths. Those relating to the \u201cConversion of St.\nMaughold\u201d, \u201cSt. Maughold and Gilcolm\u201d, \u201cThe Legend of Myrescogh Lake\u201d,\nand \u201cThe Stone Cross of Ballafletcher\u201d are pious stories invented by\nmonks and priests for the edification of simple-minded laymen; while\nthe legends entitled \u201cGoddard Crovan\u2019s Stone\u201d, \u201cOlave Goddardson and\nthe Sword Macabuin\u201d, \u201cIvar and Matilda\u201d, and \u201cAlswith the Swift\u201d are\ntales which, fostered by the love of the marvellous, have sprung up\nabout personages, some of whom are historical, centuries after the\nevents related are supposed to have taken place. The account of the\nconversion of the Manx which follows is probably semi-historical, but\nwill serve as an introduction to the legends.\n\n\nTHE CONVERSION OF THE MANX.\n\nThe _Tripartite Life of St. Patrick_ contains the following interesting\naccount of the conversion of Manxmen to Christianity:\u2014St. Patrick\nhaving by means of a miracle converted a wicked man of Ulster, called\nMacc Cuill, and his men, the following incident is related:\u2014\u201cThen they\nwere silent, and said, \u2018Truly this man Patrick is a man of God.\u2019 They\nall forthwith believed, and Macc Cuill believed, and at Patrick\u2019s\nbehest he went into the sea in a coracle of (only) one hide.... Now\nMacc Cuill went on that day to sea, with his right hand towards\nMaginis, till he reached Mann, and found two wonderful men in the\nisland before him. And it is they that preached God\u2019s Word in Mann,\nand through their preaching the men of that island were baptized.\nConindri and Romuil were their names. Now, when these men saw Macc\nCuill in his coracle, they took him from the sea, and received him with\na welcome; and he learnt the divine rule with them, until he took the\nbishopric after them. This is Macc Cuill from the sea\u201d, the illustrious\nbishop and prelate of Arduimen.[35] It has been conjectured with\nreasonable probability, for reasons that need not be given here, that\nMacc Cuill is identical with Maughold. In this story of the conversion\nof the Manx there is probably a substratum of fact mingled with\nfiction. The \u201cTraditionary Ballad\u201d gives the following account of it:\u2014\n\n  Then came Patrick into the midst of them;\n  He was a saint, and full of virtue;\n  He banished Mannanan on the wave,\n  And his evil servants all dispersed.\n  And of all those that were evil,\n  He showed no favour nor kindness,\n  That were of the seed of the conjurors,\n  But what he destroyed or put to death.\n  He blessed the country from end to end,\n  And never left a beggar in it;\n  And also cleared off all those\n  That refused or denied to become Christians.\n  Thus it was that Christianity first came to Man,\n  By St. Patrick planted in,\n  And to establish Christ in us,\n  And also in our children.\n  He then blessed Saint German,\n  And left him a bishop in it,\n  To strengthen the faith more and more,\n  And faithfully built chapels in it.\n  For each four quarterlands he made a chapel\n  For people of them to meet in prayer;\n  He also built German Church in Peel Castle,\n  Which remaineth there until this day.\n  Before German had finished his work,\n  God sent for him, and he died;\n  As ye yourselves know that this messenger\n  Cannot be put off by using means.\n  He died and his corpse was laid\n  Where a great bank had been, but soon was levelled;\n  A cross of stone is set at his feet\n  In his own church in Peel Castle.\n  Then came Maughold, we are told,\n  And came on shore at the Head,\n  And built a church and yard around,\n  At the place he thought to have his dwelling.\n  The chapels which Saint German ordered\n  For the people to come to prayers in them,\n  Maughold put a parcel of them into one,\n  And thus make regular parishes.\n  Maughold died, and he is laid\n  In his own church at Maughold Head.\n  And the next Bishop that came after\n  To the best of my knowledge was Lonnan.\n  Connaghan then came next,\n  And then Marown the third;\n  There all three lie in Marown,\n  And there for ever lie unmolested.\n  Now we will pass by these holy men,\n  And commit their souls to the Son of God.\n  It profiteth them not to praise them more\n  Until they appear before the King of Kings.[36]\n\nThe St. Maughold referred to above is said to have been one of St.\nPatrick\u2019s earliest disciples. The \u201cBook of Armagh\u201d gives the marvellous\nstory of his conversion by St. Patrick, and in the other accounts of\nSt. Patrick\u2019s life are equally marvellous tales about his episcopate.\nThese are all, perhaps, surpassed by the circumstantial statements in\nthe _Chronicon Manni\u00e6_ (see below), concerning his reappearance in the\ntwelfth century to strike dead with his staff a daring pirate who had\nprofaned his sanctuary.\n\n\nTHE CONVERSION OF THE ROBBER CHIEF MACALDUS, OTHERWISE ST. MAUGHOLD.\n\nA district adjoining the Boyne was invested by a band of robbers under\nthe command of a chief named Macaldus. Some of these had been converted\nfrom the error of their ways by the Missionaries, and their chief was\nvery wroth in consequence against St. Patrick. Hearing that he was to\npass along a road in their neighbourhood on a certain day, he and some\nof his band took up a position by its side, intending to murder him;\nbut as they caught sight of him slowly approaching, and apparently\nsunk in profound contemplation, they found themselves deprived of all\ndesire to injure him. Still they would not let the opportunity pass\nwithout endeavouring to bring ridicule on him by some stratagem. So\none of them lay down by the side of the woodland path as if dead, and\nMacaldus, as the Saint passed by, besought him to restore his dead\ncomrade to life. \u201cI dare not intercede for him\u201d, said the Saint, and\npassed on. Though very well inclined to offer him some insult, they\ncould not muster resolution for the purpose, and when he had gone on\na little way, Macaldus ordered the man to rise. But while this poor\nwretch had been feigning death, life had really deserted his body,\nand consternation and remorse now seized on his comrades. Macaldus,\nforemost in wickedness, was the first to feel repentance. Following St.\nPatrick, and throwing himself on his knees before him, he besought him\nto return and intercede for his comrade\u2019s restoration, acknowledging\nthe deception they had attempted, and his own readiness to undergo the\nseverest penance the Saint might impose.\n\nThe Apostle, retracing his steps, knelt by the dead body, and did not\ncease to pray till the breath of life entered it again. All the band\npresent vowed on the spot to embrace the faith preached by Patrick, and\nMacaldus besought the imposition of some most rigorous penance upon\nhimself. Patrick conducted him to the Boyne, and taking a chain from a\nboat he flung it round him, secured the ends by a padlock, and threw\nthe key into the river. He then made him get into the boat, and trust\nhis course to Providence. \u201cLoose not your chain\u201d, said he, \u201ctill the\nkey which now lies at the bottom of this river is found and delivered\nto you. Strive to maintain (with God\u2019s help) a spirit of true sorrow;\npray without ceasing.\u201d He then unmoored the hide covered canoe; it\ndrifted down the river, out by the old seaport of Colpa, and so into\nthe sea.\n\nIn twenty hours it was lying by a little harbour in Man, and those\nwho assembled wondered much at the robust form of the navigator, his\ndejected appearance, and the chain that bound his body. On making\nenquiry for the abode of a Christian Priest, he found that the Bishop\nof the Island lived near. He went to his house, told him his former\nlife and present condition, and besought instruction. This was freely\ngiven, and the man\u2019s conversion found to be sincere. Feeling a strong\nvocation for the clerical office, he studied unremittingly, and at last\ncame to the eve of the day on which he was to receive holy orders. On\nthat evening the cook, suddenly entering the room in which the Bishop\nand postulant were conferring, cried out, \u201cBehold, O my master, what\nI have taken from the belly of a fish just brought in.\u201d Macaldus,\ncatching sight of the key in the cook\u2019s hand, at once recognised it as\nthe one with which St. Patrick had secured his chain. It was at once\napplied to its proper use, and he had the happiness of being ordained\nnext day, unencumbered by spiritual or material bonds. At the death of\nhis kind patron and instructor, he was raised to the dignity of the\nBishop of Man.[37]\n\n\nST. MAUGHOLD\u2019S FISH.\n\nThe following story about St. Maughold, when residing in the Isle of\nMan, is from the _Triadis Thaumaturg\u00e6_ of Colgan:\u2014And when he had\nfor some time abided there, a fish was one day taken in the sea, and\nbrought into their dwelling, and when the fish was opened before\nthem, a key was found in his belly, and Machaldus being released from\nhis chains, gave thanks unto God, and went henceforth free; and he\nincreased in holiness, and after the decease of these holy Bishops,[38]\nattained to the episcopal degree, and being eminent in his miracles\nand in his virtues, there did he rest. In that Island there was a city\ncalled after him, of no small extent, the remains of whose walls may\nyet be seen, and in the cemetery of its church is a sarcophagus of\nhollow stone, out of which a spring continually exudes, nay, freely\nfloweth, which is sweet to the palate, wholesome to the taste, and\nhealeth divers infirmities, and the deadliness of poison; for whoso\ndrinketh thereof, either receiveth instant health or instantly dieth.\nIn that stone the bones of St. Machaldus are said to rest, yet nothing\nis found therein save the clear water only; and though many have\noftentimes endeavoured to remove the stone, and especially the king of\nthe Norice (of Norway?), who subdued the Island, that he might at all\ntimes have sweet water, yet they have all failed in their attempts; for\nthe deeper they dug to raise the stone, so much the more deeply and\nfirmly did they find it fixed in the heart of the earth.\n\nThis well is still celebrated for its sanative properties (see ch. vi.,\n\u201cAugust 12th.\u201d)\n\nThe next story about him relates to a much later period.\n\n\nST. MAUGHOLD AND GILCOLUM.\n\n  \u201cThenne, of Maughold, the Saynte, thys storye is,\n    Of wycked Gil Colum by Kewyse;\n  A wonderous tale, yett so trewe ytt is,\n    That noe bodye ytt denyes.\u201d\n\nWhile Somerlid was at Ramsey, in Man, in 1158, he was informed that\nhis troops intended to plunder the Church of St. Maughold, where a\ngreat deal of money had been deposited, in hopes that the veneration\ndue to St. Maughold, added to the sanctity of the place, would secure\neverything within its precincts. One GilColum, a very powerful\nchieftain, in particular, drew the attention of Somerlid to these\ntreasures; and, besides, observed that he did not see how it was\nany breach of the peace against St. Maughold, if, for the sustenance\nof the army, they drove off the cattle which were feeding round\nthe Churchyard. Somerlid objected to the proposal, and said that\nhe would allow no violence to be offered to St. Maughold. On this,\nGilColum earnestly petitioned that he and his followers might be\nallowed to examine the place, and engaged to take the guilt upon his\nown head. Somerlid, at last, though with some reluctance, consented,\nand pronounced these words: \u201cLet the affair rest between thee and St.\nMaughold\u2014let me and my troops be innocent\u2014we claim no share of thy\nsacrilegious booty.\u201d GilColum, exceedingly happy at this declaration,\nran back and ordered his vassals to assemble. He then desired that his\nthree sons should be ready at day-break, to surprise the church of St.\nMaughold, about two miles distant. Meanwhile, news was brought to those\nin the church that the enemy were advancing, which terrified them to\nsuch a degree that they all left the sanctuary, and sought shelter in\ncaves and subterraneous dens. The other inhabitants of the district,\nwith loud shrieks, spent the whole night in imploring the forgiveness\nof God, through the merits of Maughold. The weaker sex, also, with\ndishevelled locks, ran frantic about the walls of the church, yelling\nand crying with a loud voice, \u201cWhere art thou departed, Holy Maughold?\nWhere are the wonders that, in the old time before us, thou wroughtest\nin this spot\u2014hast thou abandoned us for our transgressions\u2014wilt thou\nforsake thy people in such an extremity? If not in compassion towards\nus, yet for thine own honour, once more send us deliverance.\u201d\n\nMaughold mollified, as we suppose, by these and the like supplications,\npitied the distress of his votaries. He snatched them from their\nimminent danger, and consigned their adversary to instantaneous death.\nGilColum had no sooner fallen asleep in his tent than St. Maughold,\narrayed in a white garment, and holding a pastoral staff in his hand,\nappeared to the robber. He placed himself opposite to the couch, and\nthus addressed him:\u2014\u201cWhat hast thou against me, GilColum? Wherein have\nI, or any of my servants, offended thee, that thou shouldest thus covet\nwhat is deposited within my sanctuary?\u201d GilColum answered, \u201cAnd who\nart thou?\u201d He replied, \u201cI am the servant of Christ; my name, Maughold,\nwhose church thou purposest to violate; but vain are thy endeavours!\u201d\nOn this, raising the staff which he held, he struck him to the heart.\nThe impious man was confounded, and awakened his soldiers, who were\nsleeping in their tents. The Saint struck him again, which made the\nruffian utter a shriek, so hideous, that his son, and followers,\nran in the greatest consternation to see what was the matter. The\nwretch\u2019s tongue clove to his mouth in such a manner that it was with\nmuch difficulty he could utter the following sentence:\u2014\u201cMaughold\u201d,\nsaid he with a groan, \u201cwas here, and thrice he struck me with his rod.\nGo, therefore, to the church, bring his staff, and also priests and\nclerks, that they may make intercession for me, if, peradventure, St.\nMaughold will forgive what I devised against him.\u201d In obedience his\nattendants straightway implored the priests to bring the staff, and\nto visit their master apparently in the agonies of death, relating at\nthe same time what had happened. The priests and clerks and people,\non hearing of the miracle, were exceedingly rejoiced indeed, and\ndespatched some clergymen with the crosier. Coming into the presence of\nthe afflicted wretch they found him almost breathless, wherefore one\nof the clerks pronounced the following imprecation:\u2014\u201cMay St. Maughold,\nwho first laid his vengeful hand upon thee, never remove thy plagues\ntill he has bruised thee to pieces. Thus shall others by seeing and\nhearing thy punishment learn to pay due respect to hallowed ground.\u201d\nThe clergy then retired, and immediately such a swarm of monstrous,\nfilthy flies come buzzing about the ruffian\u2019s face and mouth, that\nneither he himself nor his attendants could drive them away. At last,\nabout the sixth hour of the day, he expired in great misery and dismal\ntorture. The exit of this man struck Somerlid and his whole host with\nsuch dismay that, as soon as the tide floated their ships, they weighed\nanchor, and with precipitancy returned home.\n\n\nA LEGEND OF MYRESCOGH LAKE.\n\nThere was a certain person called Donald, a veteran Chieftan, and\na particular favourite of Harald Olaveson. This man, flying the\npersecution raised by Harald Godredson, took sanctuary with his infant\nchild in St. Mary\u2019s Monastery, at Rushen. Thither Harald Godredson\nfollowed, and as he could not offer violence in this privileged place,\nhe, in flattering and deceitful language, addressed the aged man to\nthis purpose:\u2014\u201cWhy dost thou thus resolve to fly from me? I mean to\ndo thee no harm.\u201d He then assured him of protection, adding that he\nmight depart in peace to any part of the country he had a mind. The\nveteran, relying on the solemn promise and veracity of the King,\nfollowed him out of the Monastery. Within a short space, however, his\nMajesty manifested his sinister intentions, and demonstrated that he\npaid no regard to truth, or even his oath. He ordered the old man to\nbe apprehended, bound, and carried to an Isle in the Lake at Myrescogh\nwhere he was consigned over to the charge of a strong guard. In this\ndistress, Donald still had confidence towards God. As often as he\ncould bend his knees, he prayed the Lord to deliver him from his\nchains, through the intercession of the blessed Virgin, from whose\nMonastery he had been so insidiously betrayed. The Divine interposition\nwas not withheld. One day as he was sitting in his chamber, and guarded\nonly by two sentinels, for the others were absent, suddenly the fetters\ndropped from his ankles, and left him at full liberty to escape. He\nreflected, notwithstanding, that he could elope more successfully\nduring the night while the sentinels were asleep, and from this\nconsideration attempted to replace his feet in the fetters, but to his\nastonishment found it impossible. Concluding, therefore, that this was\nwrought by the might of Heaven, he wrapped himself in his mantle, and\ntaking to his heels, made the best of his way. One of the sentinels,\na baker by trade, observing him, immediately started up and pursued.\nHaving run a good way, eager to overtake the fugitive, he hit his shin\na severe blow against a log; and thus while posting full speed he was\nso arrested by the power of the Lord that he could not stand. Hence the\ngood man, by the help of Heaven, got clear, and on the third day he\nreached St. Mary\u2019s Abbey at Rushen, where he put up thanksgivings to\nGod and the most merciful Mother for the deliverance. This declaration,\nadds the chronicler, we have recorded from the man\u2019s own mouth. This\ntook place in 1249.[39]\n\n\nTHE STONE CROSS OF BALLAFLETCHER.\n\nIn a wild and barren field near Ballafletcher there was formerly a\nlarge Stone Cross, but in the many changes and revolutions which have\nhappened in this Island has been broken down, and part of it lost;\nbut there still remains the cross part. This has several times been\nattempted to be removed by persons who pretended a claim to whatever\nwas on that ground, and wanted this piece of stone; but all their\nendeavours have been unsuccessful. Nor could the strongest team of\nhorses be able to remove it, though irons were placed about it for that\npurpose. One day a great number of people being gathered about it,\ncontriving new methods for the taking of it away, a very venerable old\nman appeared among the crowd, and, seeing a boy of about six or seven\nyears of age, he bade him to put his hand to the stone, which the child\ndoing, it immediately turned under his touch, and under it was found\na piece of paper, on which were written these words: \u201cFear God, obey\nthe priesthood, and do to your neighbour as you would have him do to\nyou.\u201d Everybody present was in the utmost surprise, especially when\nlooking for the old man in order to ask him some questions concerning\nthe miraculous removal of the stone, he was not to be found, though it\nwas not a minute that they had taken their eyes off him, and there was\nneither house nor hut in a great distance where he could possibly have\nconcealed himself. The paper was, however, carefully preserved, and\ncarried to the vicar, who wrote copies of it, and dispersed them over\nthe Island. They tell you that they are of such wonderful virtue to\nwhoever wears them that on whatever business they go they are certain\nof success. They also defend from witchcraft, evil tongues, and all\nefforts of the devil or his agents.\u2014_Waldron._\n\n\nGODDARD CROVAN\u2019S STONE.\n\nDown in the valley of St. Mark\u2019s, near a little purling brook, lies\nthe famous granite boulder, weighing between twenty and thirty tons,\nknown by the name of Goddard Crovan\u2019s stone. It was cast into this\nsituation one day by Goddard Crovan, son of Harold the Black, of\nIceland, who lived with his termagant wife in a great castle on the\ntop of Barrule. Unable to endure the violence of her tongue, he turned\nher unceremoniously out of doors. After descending the mountain some\ndistance, imagining herself out of reach, she turned round and began\nagain to rate him so soundly at the full pitch of her voice that, in\na rage, he seized on this huge granite boulder, and hurling it with\nall his might killed her on the spot. This took place about the year\n1060.\u2014_Cumming._\n\nThis stone was broken up and used in building the parsonage house at\nSt. Mark\u2019s, and has been considered effectual as a specific for the\ncure of a termagant by every occupier.\n\n\nOLAVE GODDARDSON AND THE SWORD MACABUIN.\n\nAccording to tradition, there resided in Man, in the days of Olave\nGoddardson, a great Norman baron, named Kitter, who was so fond of the\nchase that he extirpated all the bisons and elks with which the Island\nabounded at the time of his arrival, to the utter dismay of the people,\nwho, dreading that he might likewise deprive them of the cattle, and\neven of their purrs in the mountains, had recourse to witchcraft to\nprevent such a disaster. When this Nimrod of the north had destroyed\nall the wild animals of the chase in Man, he one day extended his\nhavoc to the red deer of the Calf, leaving at his castle, on the brow\nof Barrule, only the cook, whose name was Eaoch (which signifies a\nperson who can cry aloud), to dress the provisions intended for his\ndinner. Eaoch happened to fall asleep at his work in the kitchen. The\nfamous witch-wife Ada caused the fat accumulated at the lee side of\nthe boiling pot to bubble over into the fire, which set the house in\na blaze. The astonished cook immediately exerted his characteristic\npowers to such an extent that he alarmed the hunters in the Calf, a\ndistance of nearly ten miles.\n\nKitter, hearing the cries of his cook, and seeing his castle in\nflames, made to the beach with all possible speed, and embarked in a\nsmall currach for Man, accompanied by nearly all his attendants. When\nabout half way, the frail bark struck on a rock (which, from that\ncircumstance, has since been called Kitterland), and all on board\nperished.\n\nThe fate of the great baron, and the destruction of his boat, caused\nthe surviving Norwegians to believe that Eaoch the cook was in league\nwith the witches of the Island, to extirpate the Norwegians then in\nMan; and on this charge he was brought to trial, and sentenced to\nsuffer death. The unfortunate cook heard his doom pronounced with great\ncomposure; but claimed the privilege, at that time allowed to criminals\nin Norway, of choosing the place and manner of passing from time to\neternity. This was readily granted by the king. \u201cThen\u201d, said the cook,\nwith a loud voice, \u201cI wish my head to be laid across one of your\nmajesty\u2019s legs, and there cut off by your majesty\u2019s sword, Macabuin,\nwhich was made by Loan Maclibuin, the Dark Smith of Drontheim.\u201d\n\nIt being generally known that the king\u2019s scimitar could sever even a\nmountain of granite, if brought into immediate contact with its edge,\nit was the wish of everyone present that he would not comply with the\nsubtle artifice of such a low varlet as Eaoch the cook; but his majesty\nwould not retract the permission so recently given, and, therefore,\ngave orders that the execution should take place in the manner desired.\n\nAlthough the unflinching integrity of Olave was admired by his\nsubjects, they sympathised deeply for the personal injury to which he\nexposed himself, rather than deviate from the path of rectitude. But\nAda, the witch, was at hand: she ordered toads skins, twigs of the\nrowan tree, and adders eggs, each to the number of nine times nine,\nto be placed between the king\u2019s leg and the cook\u2019s head, to which he\nassented.\n\nAll these things being properly adjusted, the great sword, Macabuin,\nmade by Loan Maclibuin, the Dark Smith of Drontheim, was lifted with\nthe greatest caution by one of the king\u2019s most trusty servants, and\nlaid gently on the neck of the cook; but ere its downward course could\nbe stayed, it severed the head from the body of Eaoch, and cut all the\npreventives asunder, except the last, thereby saving the king\u2019s leg\nfrom harm.\n\nWhen the Dark Smith of Drontheim heard of the stratagem submitted\nto by Olave to thwart the efficacy of the sword Macabuin, he was so\nhighly offended that he despatched his hammerman, Hiallus-nan-urd,\nwho had only one leg, having lost the other when assisting in making\nthat great sword, to the Castle of Peel to challenge King Olave or\nany of his people to walk with him to Drontheim. It was accounted\nvery dishonourable in those days to refuse a challenge, particularly\nif connected with a point of honour. Olave, in mere compliance with\nthis rule, accepted the challenge, and set out to walk against the\none-legged traveller from the Isle of Man to the smithy of Loan\nMaclibhuin, in Drontheim.\n\n  They walked o\u2019er the land and they sail\u2019d o\u2019er the sea.\n\nAnd so equal was the match that, when within sight of the smithy,\nHiallus-nan-urd, who was first, called at Loan Maclibhuin to open the\ndoor, and Olave called out to shut it. At that instant, pushing past\nhe of the one leg, the King entered the smithy first, to the evident\ndiscomfiture of the swarthy smith and his assistant. To show that he\nwas not in the least fatigued, Olave lifted a large forehammer, and\nunder pretence of assisting the smith, struck the anvil with such force\nthat he clove it not only from top to bottom, but also the block upon\nwhich it rested.\n\nEmergaid, the daughter of Loan, seeing Olave perform such manly\nprowess, fell so deeply in love with him that during the time her\nfather was replacing the block and the anvil, she found an opportunity\nof informing him that her father was only replacing the studdy to\nfinish a sword he was making, and that he had decoyed him to that place\nfor the purpose of destruction, as it had been prophesied that the\nsword would be tempered in Royal blood, and in revenge for the affront\nof the cook\u2019s death by the sword Macabuin. \u201cIs not your father the\nseventh son of old _windy cap_, King of Norway?\u201d said Olave. \u201cHe is\u201d,\nreplied Emergaid, as her father entered the smithy. \u201cThen\u201d, cried the\nKing of Man, as he drew the red steel from the fire, \u201cthe prophecy must\nbe fulfilled.\u201d Emergaid was unable to stay his uplifted hand till he\nquenched the sword in the blood of her father, and afterwards pierced\nthe heart of the one-legged hammerman, who he knew was in the plot of\ntaking his life.\n\nThis tragical event was followed by one of a more agreeable nature.\nOlave, conscious that had it not been for the timely intervention of\nEmergaid, the sword of her father would indeed have been tempered in\nhis blood, and knowing the irreparable loss which she had sustained\nat his hands, made her his queen, and from her were descended all\nsucceeding Kings of Man down to Magnus, the last of the race of Goddard\nCrovan, the Conqueror.\u2014_Train._\n\n\nALSWITH THE SWIFT.\n\nAlswith, a son of Hiallus-nan-ard, the dark smith of Drontheim, whom\nOlave Goddardson slew in the smithy of Loan Maclibuin, undertook to\nwalk round all the churches in the Isle of Man in one day. Now, in\nthese days there were a great number of churches and chapels which St.\nGermanus had caused to be built, and the roads were then very rough and\nsteep over the mountains, so that it was no easy task to accomplish\nthis. However, Alswith started off very early one fine summer\u2019s\nmorning, and he walked and walked till he had almost accomplished his\ntask. As the evening was drawing on he approached the Tynwald Chapel at\nSt. John\u2019s, and from thence pursued his way along the old road leading\nto the Staarvey, the road up Craig Willey\u2019s hill not having been made\ntill long after this. It was now getting very late, and he had still\nto visit Kirk Michael before his task would be completed; so he pushed\non faster than ever, so that when going up the hill leading over \u201cThe\nDriney\u201d he fell down quite exhausted with fatigue and feeling utterly\nmiserable at not having accomplished his undertaking. Since then that\nhill has been called _Ughtagh breesh my chree_, \u201cBreak my heart hill.\u201d\n\n\nIVAR AND MATILDA.\n\n  \u201cThe course of true love never did run smooth.\u201d\u2014_Shakspeare._\n\n\u201cIn the year 1249 Reginald began to reign on the 6th May, and on\nthe 30th May of the same month was slain by the Knight Ivar and his\naccomplices.\u201d\u2014_Chronicon Manni\u00e6._\n\nThere was a young and gallant knight, named Ivar, who was enamoured of\na very beautiful maiden, named Matilda. He loved her ardently, and she\nreciprocated his affection. From childhood they had been companions,\nand as they grew up in years, the firmer became they attached to each\nother. Never, indeed, were two beings more indissolubly bound by the\nfetters of love than Ivar and Matilda. But storms will overcast the\nserenest sky. At this period Reginald was King of the Isle of Man; and,\naccording to ancient custom, it was incumbent upon Ivar to present\nhis betrothed at the Court of the Monarch, and obtain his consent,\nprior to becoming linked in more indissoluble fetters with her. The\nnuptial day had already been fixed, the feast had been prepared, and\nit was noised abroad that the great and noble of the Island were to\nbe present at the celebration of the marriage. King Reginald resided\nin Rushen Castle, in all the barbaric pomp which was predominant in\nthose olden times; and thither Ivar, accompanied by Matilda, proceeded\nto wait upon him. Dismounting from their horses at the entrance of\nthe keep, they were conducted to the presence of the King. Ivar doffed\nhis jewelled cap, and made obeisance; then, leading forward Matilda,\nhe presented her to him. Reginald was greatly enraptured with the\nmaiden\u2019s beauty from the first moment she had met his gaze, and swore\ninwardly that he would possess her for himself, and spoil the knight\nof his affianced bride. To carry into effect his wicked purpose, he\naccused Ivar of pretended crimes; and, ordering in his guards, banished\nhim from his presence; detaining, however, the maiden. Vain would it\nbe to depict Matilda\u2019s anguish at this barbarous treatment. Reginald\nendeavoured to sooth her agitation, but it was to no purpose. He talked\nto her of his devoted love, but the maiden spurned his impious offers\nwith contempt. Exasperated at her resistance, he had her confined in\none of the most solitary apartments in the Castle. In the meantime,\nIvar exerted himself to avenge the deep injury which he had received;\nbut Reginald had such despotic sway, that all his endeavours proved\nabortive. At length he resolved to retire from the world, to assume the\nmonastic habit, and to join the pious brotherhood of the Monastery of\nSt. Mary\u2019s of Rushen. The brethren received him with joy, commiserating\nthe bereavement which he had sustained. Ivar was now devoted to acts\nof piety; but still he did not forget his Matilda. Sometimes he would\nascend the Hill, and gaze towards the Castle, wondering if Matilda\nwere yet alive. One day, matin prayers having been offered up, Ivar\nwandered as usual through the woods, thinking of his betrothed, and\nbowed down with sorrow. At last he reclined on the grass to rest;\nwhen, looking around, he beheld a fissure in a rock which abutted from\nan eminence immediately opposite. Curiosity induced him to go near;\nand he discovered that it was the entrance to a subterranean passage.\nVenturing in, he proceeded for some distance. Onward he went, till a\ngreat door arrested his progress. After some difficulty it yielded to\nhis endeavours, and he passed through. Suddenly a piercing shriek,\nwhich reverberated along the echoing vaults, fixed him horror-struck\nfor a moment to the place. It was repeated faintly several times. A\nfaint glimmer of light now broke in upon his path, and he found himself\nin a vaulted chamber. Passing through it, another cry met his ear; and\nrushing impetuously forward, he heard a voice in a state of exhaustion\nexclaim, \u201cMother of God, save Matilda!\u201d Whilst, through a chink in\nthe barrier, he beheld his long-lost love, with dishevelled hair and\nthrobbing bosom, in the arms of the tyrant Reginald. Ivar instantly\nsprang through the barrier, rushed upon the wretch, and, seizing his\nsword, which lay carelessly on the table, plunged it into Reginald\u2019s\nbosom. Ivar, carrying Matilda in his arms, continued on through the\nsubterranean passage, which brought them to the sea side where they met\nwith a boat, which conveyed them to Ireland. There they were united in\nholy matrimony, and passed the remainder of their days in the raptures\nof a generous love, heightened by mutual admiration and gratitude.\n\n[Footnote 35: Stoke\u2019s Translation, p. 223.]\n\n[Footnote 36: Manx Society, vol. xxi., pp. 29\u201233; or Train\u2019s History of\nIsle of Man, p. 52.]\n\n[Footnote 37: From Kenned\u2019s _Legendary Fictions of the Irish Celts_,\nLondon, 1866; original authority _The Book of Armagh_, probably written\nin the eighth century.]\n\n[Footnote 38: Conindrius and Romuilus, supposed to have been the two\nfirst Bishops of the Island.]\n\n[Footnote 39: Founded on the account given in the _Chronicon Manni\u00e6_.]\n\n[Illustration]\n\n\n\n\n[Illustration]\n\n\n\n\nCHAPTER III.\n\nFAIRIES AND FAMILIAR SPIRITS\nOF THE ISLE OF MAN.\n\n\nTHE belief in Fairies or Elves was formerly very prevalent in the\nIsle of Man, and cannot be said to have altogether died out even at\nthe present day. The Manx conception of a Fairy seems to be very\nmuch the same as that in other Celtic lands, with, perhaps, a tinge\nof the somewhat more sombre Scandinavian superstition. They are\nsupposed to be like human beings in form and feature, though very\nmuch smaller and more delicately constructed. At a distance they seem\nto be handsome, but on closer inspection they are often found to be\ndecrepit and withered. They are usually represented as being clad in\nblue or green, with red peaked caps. They live in green hill sides,\nmore especially affecting the ancient tumuli. Any one straying near\nthese on a fine summer\u2019s evening would probably hear delightful music;\nbut he must take care, especially if he is a musician, not to linger\nlest he should be entrapped. Sometimes, too, they may be seen playing\nlike children, or dancing, the rings seen on the grass being caused\nby this; at other times feasting. They hunt, being for the most part\nvery furious riders. They are partly human and partly spiritual in\ntheir nature, and are visible to men only when they choose. Some of\nthem are benevolent, curing men of diseases and delivering them from\nmisfortune. Others are malevolent, stealing children, even abducting\ngrown people, and bringing misfortune. The flint arrow heads which are\noccasionally picked up, are the weapons with which the Fairies avenge\nthemselves upon human beings who had wronged them. Their impact is not\nfelt, and does not break the skin, but a blue mark is found on the body\nof the victim after death. The good Fairies are, fortunately, more\npowerful than the bad, and will enable those who are considerate in\ntheir behaviour to them to prevail over the latter. It is, therefore,\nvery desirable to keep on good terms with them, and to propitiate them\nby taking care not to wound their feelings; with this view, they are\ncalled \u201cthe little people\u201d, or \u201cthe good people\u201d, the word Fairy being\nnever mentioned, as they are supposed not to like it. Indeed, the Manx\nword _Ferrish_ is merely a recent corruption of the English word, there\nbeing no such word in the Manx language 150 years ago. It was an old\ncustom to keep a fire burning in the house during the night, so that\nthe Fairies might come in and enjoy it. If any one was rash enough not\nto do this, or to abuse them in any way, he would be sure to suffer for\nit. It was also customary to leave some bread out for the Fairies, and\nto fill the water crocks with clean water for them before going to bed.\nThis water was never used for any other purpose, but was thrown out\nin the morning. The Manx women, formerly, would not spin on Saturday\nevenings, as this was deemed displeasing to the _Mooinjer-Veggey_\n(Fairies), and at every baking and churning a small bit of dough and\nbutter was stuck on the wall for their consumption. Besides keeping on\ngood terms with the benevolent Fairies, there are various other methods\nof defeating the machinations of the malevolent ones. Among these are\nthe incantations and herbs got from men and women who had acquired the\nreputation of being Fairy Doctors, or Charmers, though their nostrums\nwere usually applied to the cure of cattle. One of the most renowned\nof these practitioners, Teare of Ballawhane, told Train, in 1833, that\nthe malevolence of the Fairies had caused the seed potatoes to become\ntainted in the ground, and, in order to convince him that this was\nthe case, he said that all the potatoes which he had taken under his\nprotection had vegetated vigorously.\n\nBut there are methods for protecting human beings and animals against\nFairies, which are so well known that there is no need to apply to a\nCharmer before applying them. Thus, salt is very efficacious, and so\nis iron, as will be seen from stories which follow. It was necessary\nto take great care of children, especially before baptism, as one of\nthe commonest actions of the malevolent Fairies is to steal children.\nIf a child were taken away, a decrepit and emaciated Fairy would be\nfound in its place, and the prettier the child, the greater the risk of\nthis. One way of preventing this catastrophe was to lay an iron poker,\nor other iron implement, on the child when left alone, another was to\ntie a red thread round the child\u2019s neck, and when taking her child to\nbe christened, a woman would take a piece of bread and cheese with\nher, which she gave to the first person she met for the same purpose.\nAnother protective measure, both for human beings and animals, is to\nhave the _cuirn_, or Mountain-Ash, in the form of a cross, made without\na knife, put over the threshold of their dwellings. Flowers growing in\na hedge, especially if yellow, are also useful in this respect, and\nploughmen were wont to throw chamber lee over their ploughs to protect\nthem. On Midsummer Eve, when their power is at its height, flowers\nand herbs are the only barriers to their incursions, and these are\nregularly spread at the doors of the houses to protect the inmates.\nThey are also supposed to be always abroad during the harvest moon; and\nmany stories are related of their excursions through the Island, and\nparticularly of their merry-makings in Glentrammon. The interior of\nFairy Hill, in Rushen, is supposed to be the palace of the Fairy King,\nand many a tale was told of the midnight revels of the fairy court of\nMona.\n\nWaldron,[40] to whom we owe most of our stories about Fairies, after\nreferring to the ignorance of the Manx people as being the cause of\ntheir excessive superstition, writes:\u2014\u201cI know not, idolizers as they\nare of the clergy, whether they would even be refractory to them,\nwere they to preach against the existence of fairies, or even against\ntheir being commonly seen.... They confidently assert that the first\ninhabitants of their Island were fairies, so do they maintain that\nthese little people have still their residence among them. They call\nthem the good people, and say they live in wilds and forests, and\non mountains, and shun great cities because of the wickedness acted\ntherein; all the houses are blessed where they visit, for they fly\nvice. A person would be thought impudently profane who should suffer\nhis family to go to bed without having first set a tub, or pail full\nof clean water, for these guests to bathe themselves in, which the\nnatives aver they constantly do, as soon as ever the eyes of the family\nare closed, wherever they vouchsafe to come. If anything happens to\nbe mislaid, and found again, in some place where it was not expected,\nthey presently tell you a fairy took it and returned it; if you chance\nto get a fall and hurt yourself, a fairy laid something in your way to\nthrow you down, as a punishment for some sin you have committed.\u201d\n\nCumming, writing in 1849, says, \u201cIt is not often now-a-days that we\ncan meet with persons not ashamed to own their belief in the existence\nof the good people, and still more seldom is it that we can extract\naffirmative testimony of eye-witnesses to their tiny pranks upon the\ngreen sward. It would be a mistake, however, to suppose that the minds\nof the Manx peasantry are uninfluenced by a superstitious feeling of\nreverence for the Fairy Elves, and for places which tradition has\nrendered sacred to their revels. The superstition has with them its\nuse, it causes them to keep good hours; and in some parts of the Island\nit would be difficult to prevail on a native to stir out after dark.\nYea, it is said, that on dark, dismal and stormy nights, up in the\nmountain parts of parishes, the tender-hearted peasants retire earlier\nto rest, in order to allow to the weather-beaten Fairies the unmolested\nand unwatched enjoyment of the smouldering embers of their turf fire.\u201d\n\nCampbell, in writing of the Fairies in the Highlands and the Western\nIsles, says \u201cMen do believe in fairies, though they will not readily\nconfess the fact. And, although I do not myself believe that fairies\n_are_, in spite of the strong evidence offered, I believe there once\nwas a small race of people in these Islands, who are remembered as\nfairies.... They are always represented as living in green mounds.\nThey pop up their heads when disturbed by people treading upon their\nhouses. They steal children. They seem to live on familiar terms\nwith the people about them, who treat them well, and to punish them\nwhen they ill-treat them.\u201d He then proceeds to compare these fairy\nstructures with the abodes of the modern Laplanders, and to state, with\na considerable show of probability, that many of the stories about\nFairies have originated from tradition about these curious little\npeople.\n\nFurther on in his book, after giving a number of Gaelic fairy tales,\nhe continues: \u201cThe Manks fairy creed is again the same. Similar beings\nare supposed to exist, and are known by the name of _Ferish_, which\na Mankman assured me was a genuine Manks word.[41] If so, fairy may\nbe old Celtic, and derived from the same root as Peri, instead of\nbeing derived from it. The fairies in the Isle of Man are believed to\nbe spirits. They are not supposed to throw arrows as they are said\nstill to do in the Highlands. None of the old peasants seemed to take\nthe least interest in \u2018elf shots,\u2019 the flint arrows, which generally\nlead to a story when shown elsewhere. One old man said, \u2018the _ferish_\nhave no body, no bones,\u2019 and scorned the arrow heads. It is stated in\nTrain\u2019s History that there are no flint arrow heads in the Isle of Man;\nbut as there are numerous barrons, flint weapons may yet be discovered\nwhen some one looks for them.[42] Still these Manks fairies are much\nthe same as their neighbours on the main land. They go into mills at\nnight and grind stolen corn; they steal milk from the cattle; they live\nin green mounds; in short, they are like little mortals invested with\nsupernatural power.\u201d\n\nIt will be seen from the first two stories that follow that the Fairies\nare supposed to have been the earliest inhabitants of the Island.\nIn addition to the Fairies proper, there are familiar or household\nSpirits, who are implacable in their resentment, but unchanging in\ntheir friendship. There are two of these in the Isle of Man, viz., the\n_Lhiannan-Shee_, or \u201cspirit friend\u201d, a guardian spirit, identical with\nthe Irish _Lianhannshee_ and the _Dooiney-oie_, or \u201cnight-man\u201d, who\nseems peculiar to the Island, though he bears a faint resemblance to\nthe Irish _Banshee_.\n\n\nORIGIN OF THE ARMS OF THE ISLAND.\n\n  \u201cQuocunque Jeceris Stabit.\u201d\u2014_Motto._\n\nThe natives say that many centuries before the Christian era the Island\nwas inhabited by Fairies, and that all business was carried on in a\nsupernatural manner. They affirm that a blue mist continually hung\nover the land, and prevented mariners, who passed in ships that way,\nfrom even suspecting that there was an Island so near at hand, till a\nfew fishermen, by stress of weather, were stranded on the shore. As\nthey were preparing to kindle a fire on the beach, they were astounded\nby a fearful noise issuing from the dark cloud which concealed the\nIsland from their view. When the first spark of fire fell into their\ntinder box, the fog began to move up the side of the mountain,\nclosely followed by a revolving object, closely resembling three legs\nof men joined together at the upper part of the thighs, and spread\nout so as to resemble the spokes of a wheel. Hence the Arms of the\nIsland.\u2014_Train._\n\n\nTHE DISCOVERY OF THE ISLAND.\n\n  \u201cMona, once hid from those who search the main,\n  Where thousand elfin shapes abide.\u201d\u2014COLLINS.\n\nSome hundred years before the coming of our Saviour, the Isle of Man\nwas inhabited by a certain species called Fairies, and everything was\ncarried on in a supernatural manner; a blue mist hanging continually\nover the land, prevented the ships that passed by from having any\nsuspicion there was an island. This mist, contrary to nature, was\npreserved by keeping a perpetual fire, which happening once to be\nextinguished, the shore discovered itself to some fishermen, who were\nthere in a boat on their vocation, and by them notice was given to the\npeople of some country, who sent ships in order to make a further\ndiscovery. On their landing, they had a fierce encounter with the\nlittle people, and having got the better over them possessed themselves\nof Castle Rushen, and by degrees, as they received reinforcements, of\nthe whole Island. These new conquerors maintained their ground some\ntime, but were at length beaten out by a race of giants, who were not\nextirpated, as I said before, till the reign of Prince Arthur, by\nMerlin, the famous British enchanter. They pretend, also, that this\nIsland afterward became an Asylum to all the distressed princes and\ngreat men in Europe, and that those uncommon fortifications made about\nPeel Castle were added for their better security.\u2014_Waldron._\n\n\nTHE FAIRY HORN.\n\nA young sailor, coming off a long voyage, though it was late at night,\nchose to land rather than lie another night in the vessel; being\npermitted to do so, he was set on shore at Douglas. It happened to\nbe a fine, moonlight night, and very dry, being a small frost; he,\ntherefore, forbore going into any house to refresh himself; but made\nthe best of his way to the house of a sister he had at Kirk Malew.\nAs he was going over a pretty high mountain, he heard the noise of\nhorses, the halloo of a huntsman, and the finest horn in the world.\nHe was a little surprised that anybody pursued those kind of sports\nin the night; but he had not time for much reflection before they all\npassed by him, so near that he was able to count what number there was\nof them, which, he said, was thirteen, and that they were all dressed\nin green, and gallantly mounted. He was so well pleased with the sight\nthat he would gladly have followed, could he have kept pace with them.\nHe crossed the footway, however, that he might see them again, which he\ndid more than once, and lost not the sound of the horn for some miles.\nAt length, being arrived at his sister\u2019s, he tells her the story, who\npresently clapped her hands for joy, that he was come home safe. \u201cFor\u201d,\nsaid she, \u201cthose you saw were fairies; and \u2019tis well they did not take\nyou away with them.\u201d\u2014_Waldron._\n\nManx Fairies seem to have been especially fond of the chase. If a horse\nwere found in his stall wet with perspiration, for which no particular\nreason could be given, it would be said that he must have been ridden\nby them. Of this superstition, the following story is an instance:\u2014\n\n\nTHE FAIRY SADDLE.\n\nOnce upon a time an old Vicar of Braddan was very much troubled by\nhaving his horse taken out of the field during the night, and finding\nhim in the morning sweating all over, and as much exhausted as if\nhe had been furiously ridden many miles. In spite of all enquiries,\nhe could never learn who had done this. But one morning, just at\nday-break, as he was returning home from the bedside of one of his\nsick parishioners, to whom he had been administering the Sacrament, he\nobserved, just as he was passing his field, a little man in a green\njacket, and carrying a riding whip in his hand, in the act of turning\nhis horse loose into the field. On this little individual turning\nround, he saw the Vicar standing by the gate, on which he immediately\nvanished, and the saddle, which he had placed at the side of the fence\nwas turned into stone in the shape of a saddle. It has remained there\never since, and so the road which passes this point is called \u201cThe\nSaddle-road\u201d to this day. It is almost needless to state that the old\nVicar\u2019s horse was never molested again.\u2014_Oral._\n\n\nTHE FAIRY HORSE DEALER.\n\nA Manxman, who had the reputation of the utmost integrity, being\ndesirous of disposing of a horse he had at that time no great occasion\nfor, and riding him to market for that purpose, was accosted, in\npassing over the mountains, by a little man in a plain dress, who\nasked him if he would sell his horse. \u201c\u2019Tis the design I am going on\u201d,\nreplied the person who told the story. On which the other desired to\nknow the price. \u201cEight pounds\u201d, said he. \u201cNo\u201d, resumed the purchaser,\n\u201cI will give no more than seven; which, if you will take, here is your\nmoney.\u201d The owner thinking he had bid pretty fair, agreed with him,\nand the money being told out, the one dismounted and the other got on\nthe back of the horse, which he had no sooner done than both beast\nand rider sunk into the earth immediately, leaving the person who had\nmade the bargain in the utmost terror and consternation. As soon as\nhe had a little recovered himself, he went directly to the parson of\nthe parish, and related what had passed, desiring he would give his\nopinion whether he ought to make use of the money he had received or\nnot. To which he replied that, as he had made a fair bargain, and in\nno way circumvented, nor endeavoured to circumvent, the buyer, he saw\nno reason to believe, in case it was an evil spirit, it could have any\npower over him. On this assurance, he went home well satisfied, and\nnothing afterwards happened to give him any disquiet concerning this\naffair.\u2014_Waldron._\n\n\nFAIRY MUSIC.\n\n  Such a soft floating witchery of sound,\n  As twilight elfins make, when they at eve\n  Voyage on gentle gales from Fairy-land.\u2014_Coleridge._\n\nAn English gentleman, the particular friend of our author, to whom he\ntold the story, was about passing over Douglas Bridge before it was\nbroken down, but the tide being high he was obliged to take the river,\nhaving an excellent horse under him and one accustomed to swim. As he\nwas in the middle of it he heard, or imagined he heard, the finest\nsymphony, he would not say in the world, for nothing human ever came up\nto it. The horse was no less sensible of the harmony than himself, and\nkept in an immovable posture all the time it lasted; which, he said,\ncould not be less than three-quarters of an hour, according to the\nmost exact calculation he could make when he arrived at the end of his\nlittle journey and found how long he had been coming. He, who before\nlaughed at all the stories told of fairies, now became a convert, and\nbelieved as much as ever a Manxman of them all.\u2014_Waldron._\n\n\nTHE FAIRY LAKE.\n\n  What cursed foot wanders this way to-night,\n  To cross my obsequies.\n\n  \u2014_Shakspeare._\n\nA little beyond the \u201cDevil\u2019s Den\u201d, is a small lake, in the midst of\nwhich is a huge stone, on which formerly stood a cross; round this\nlake the fairies are said to celebrate the obsequies of any good\nperson. I have heard many people, and those of a considerable share\nof understanding, protest that, in passing that way, they have been\nsaluted with the sound of such music as could proceed from no earthly\ninstruments.\u2014_Waldron._\n\n\nTHE UNFORTUNATE FIDDLER.\n\n  Then let them all encircle him about,\n  And, fairy like, to pinch the unclean knight,\n  And ask him why that hour of fairy revel\n  In their so sacred paths he dares to tread\n  In shape profane.\u2014_Shakespeare._\n\nA fiddler, having agreed with a person, who was a stranger, for so much\nmoney, to play to some company he should bring him to, all the twelve\ndays of Christmas, and received earnest for it, saw his new master\nvanish into the earth the moment he had made the bargain. Nothing could\nbe more terrified than was the poor fiddler; he found he had entered\nhimself into the Devil\u2019s service, and looked upon himself as already\ndamned; but having recourse to a clergyman, he received some hope. He\nordered him, however, as he had taken earnest, to go when he should\nbe called; but that whatever tunes should be called for, to play none\nbut Psalms. On the day appointed, the same person appeared, with whom\nhe went, though with what inward reluctance \u2019tis easy to guess; but,\npunctually obeying the minister\u2019s directions, the company to whom he\nplayed were so angry that they all vanished at once, leaving him at the\ntop of a high hill, and so bruised and hurt, though he was not sensible\nwhen, or from what hand he received the blows, that he got not home\nwithout the utmost difficulty.\u2014_Waldron._\n\nThere are many stories of fairy music, of even later date than this.\nThe most definite of these is to the effect that the music of the\nfamous song called _The Bollan Bane_, or \u201cThe White Herb\u201d, a plant\nknown to the Fairy Doctors, and of great healing virtues, was taken\nfrom a tune sung by the Fairies one evening on the mountains, which was\nheard by a belated wanderer, some fifty years ago.\u2014_Oral._\n\n\nOBJECTION OF FAIRIES TO NOISE.\n\nIt is well known that all Fairies and their like have a great\nobjection to noise, especially to the ringing of church bells. This is\nillustrated by the following story:\u2014About seventy years ago, a man,\nvery early one spring morning, heard a low murmuring, wailing noise.\nOn going to the door to see what occasioned it, he beheld \u201cmultitudes\nof the good people passing over the stepping stones in the river, and\nwending their way up the side of the hill, until they were lost in\nthe mist that then enveloped the top of Bearey Mountain. They were\ndressed chiefly in _Loaghtyn_, with little pointed red caps, and most\nof them were employed in bearing upon their shoulders various articles\nof domestic use, such as kettles, pots, pans, the spinning wheel, and\nsuch like, evidently seeking fresh and more quiet quarters, having\nbeen disturbed, as was supposed, by the noise of a fulling mill lately\nerected in their neighbourhood.\u201d\u2014_W. Harrison._\n\n\nTHE FAIRY CUP OF KIRK MALEW.\n\nI have heard many Manxmen protest they have been carried insensibly\ngreat distances from home, and without knowing how they came there,\nfound themselves on the top of a mountain. One man had been led by\ninvisible musicians for several miles together, and not being able\nto resist the harmony, followed, till it conducted him into a large\ncommon, where were a great number of little people sitting round a\ntable, and eating and drinking in a very jovial manner. Among them were\nsome faces whom he thought he had formerly seen, but forbore taking\nany notice, or they of him, till the little people offered him drink;\none of them, whose features seemed not unknown to him, plucked him by\nthe coat, and forbade him, whatever he did, to taste anything he saw\nbefore him; \u201cfor if you do\u201d, added he, \u201cyou will be as I am, and return\nno more to your family.\u201d The poor man was much affrighted, but resolved\nto obey the injunction. Accordingly a large silver cup filled with some\nsort of liquor, being put into his hand, he found an opportunity to\nthrow what it contained on the ground. Soon after, the music ceasing,\nall the company disappeared, leaving the cup in his hand; and he\nreturned home, though much wearied and fatigued. He went the next day\nand communicated to the minister of the parish all that had happened,\nand asked his advice how he should dispose of the cup; to which the\nparson replied, he could not do better than to devote it to the service\nof the Church; and this very cup, they tell me, is that which is now\nused for the consecrated wine in Kirk Malew.\u2014_Waldron._\n\nA similar tale is told of the \u201cAltar Cup in Aagerup\u201d, a village in\nZeland:\u2014One Christmas Eve a farmer\u2019s servant in the village borrowed\nhis master\u2019s horse and rode down to see the \u201ctroll meeting\u201d, and while\nhe was wondering to see how well and gaily the little dwarfs danced,\nup came a troll to him and invited him to dismount and take a share in\ntheir merriment. Another troll held his horse, while he went down and\ndanced with them all night long. As it was drawing near day he mounted\nhis horse to return home, when a maiden, who held a gold cup in her\nhand, invited him to drink the stirrup cup. He took it, but having some\nsuspicion, while he made as if he was raising the cup to his mouth,\nthrew the contents over his shoulder. He then clapped spurs into his\nhorse\u2019s sides and rode away with the cup in his hands as fast as the\nhorse could gallop. The trolls set off in full pursuit, and gained\non him every minute. In his distress he prayed to God, and he made a\nvow that, if he should be delivered, he would bestow the cup on the\nChurch. As he rode along by the wall of the Churchyard he hastily flung\nthe cup over it, that it at least might be secure; and pushing on at\nfull speed, and just as they were on the point of catching hold of the\nhorse, he sprang in through the farmer\u2019s gate and closed the wicket\nafter him. Thus was he saved, and the cup was presented to the Church.\n\nChancellor Gervase, of Tilbury, writing in the thirteenth century,\nmakes mention of a knight who on being presented with a large horn by\nthe \u201cancient people\u201d, rode off with it, instead of returning. For this\nhe is said to have been condemned to death. A cup with some mysterious\ndrink is common in Celtic traditions. There was the Cup of Fionn which\nhealed diseases, and the Saint Graal, of medi\u00e6val romance. In more\nrecent times there was the well-known cup called \u201cThe Luck of Eden\nHall\u201d, and the \u201cBallafletcher Drinking Glass.\u201d (see pp. 49, 50.)\n\n\nTHE FAIRY ELF.\n\n  Yee fairies, who,\n  Into their beds did foist your babes,\n  And theirs exchanged to be.\u2014\n\n  Albion\u2019s England, 1612.\n\nThe story of infants being exchanged in their cradles is here in such\ncredit that mothers are in continual terror at the thought of it. I\nwas prevailed upon to go and see a child, who, they told me, was of\nthese changelings, and indeed must own I was not a little surprised,\nas well as shocked, at the sight; nothing under heaven could have\na more beautiful face; but, though between five and six years old,\nand seemingly healthy, he was so far from being able to walk, or\nstand, that he could not so much as move any one joint\u2014his limbs were\nvastly long for his age, but smaller than infant\u2019s of six months; his\ncomplexion was perfectly delicate, and he had the finest hair in the\nworld; he never spoke or cried, eat scarce anything, and very seldom\nseen to smile, but if anyone called him a _Fairy Elf_ he would frown,\nand fix his eyes so earnestly on those who said it, as if he would\nlook them through. His mother, at least his supposed mother, being\nvery poor, frequently went out a charing, and left him a whole day\ntogether; the neighbours, out of curiosity, have often looked down\nat the window to see how he behaved when alone, which, whenever they\ndid, they were sure to find him laughing, and in the utmost delight.\nThis made them judge that he was not without company more pleasing to\nhim than any mortals could be, and what made this conjecture seem the\nmore reasonable was that if he were left ever so dirty, the woman, at\nher return, saw him with a clean face, his hair combed with the utmost\nexactness and nicety.\u2014_Waldron._\n\n\nTHE KIDNAPPERS.\n\n  From fairies, and the tempters of the night,\n  Guard me, beseech you.\u2014_Shakespeare._\n\nAn account of this nature I had from a woman, to whose offspring the\nfairies seemed to have a particular fancy. The fourth or fifth night\nafter she was delivered of her first child, the family were alarmed by\na most terrible cry of fire, on which everybody ran out of the house\nto see whence it proceeded, not excepting the nurse, who, being as\nmuch frighted as the others, made one of the number. The poor woman lay\ntrembling in her bed alone, unable to help herself, and her back being\nturned to the infant, saw not that it was taken away by an invisible\nhand. Those who had left her having enquired about the neighbourhood,\nand finding there was no cause for the outcry they had heard, laughed\nat each other for the mistake; but as they were going to re-enter the\nhouse, the poor babe lay on the threshold, and by its cries preserved\nitself from being trod upon. This exceedingly amazed all that saw it,\nand the mother being still in bed, they could ascribe no reason for\nfinding it there, but having been removed by fairies, who by their\nsudden return, had been prevented from carrying it any further.\n\nAbout a year after the same woman was brought to bed of a second child,\nwhich had not been born many nights before, a great noise was heard in\nthe house where they kept their cattle. Everybody that was stirring\nran to see what was the matter, believing that the cows had got loose;\nthe nurse was as ready as the rest, but finding all safe, and the\nbarn-door close, immediately returned, but not so suddenly but that the\nnew-born babe was taken out of the bed, as the former had been, and\ndropped on their coming in the middle of the entry. This was enough to\nprove the fairies had made a second attempt; and the parents sending\nfor a minister, joined with him in thanksgiving to God who had twice\ndelivered their children from being taken from them.\n\nBut in the time of her third lying-in everybody seemed to have forgot\nwhat had happened in the first and second, and on a noise in the cattle\nhouse ran out to know what had occasioned it. The nurse was the only\nperson, excepting the woman in the straw, who stayed in the house, nor\nwas she detained through care or want of curiosity but by the bonds of\nsleep, having drunk a little too plentifully the preceding day. The\nmother, who was broad awake, saw her child lifted out of the bed and\ncarried out of the chamber, though she could not see any person touch\nit, on which she cried out as loud as she could, \u201cNurse, nurse! my\nchild! my child is taken away\u201d; but the old woman was too fast to be\nawakened by the noise she made, and the infant was irretrievably gone.\nWhen her husband and those who had accompanied him returned they found\nher wringing her hands and uttering the most piteous lamentations for\nthe loss of her child, on which, said the husband, looking into the\nbed, \u201cThe woman is mad, do not you see the child lies by you?\u201d On which\nshe turned and saw indeed something like a child, but far different\nfrom her own who was a very beautiful, fat, well-featured babe,\nwhereas, what was now in the room of it was a poor, lean, withered,\ndeformed creature. It lay quite naked, but the clothes belonging to the\nchild that was exchanged for it lay wrapt up all together on the bed.\n\nThis creature lived with them near the space of nine years, in all\nwhich time it eat nothing except a few herbs, nor was ever seen to\nvoid any other excrement than water. It neither spoke nor could stand\nor go, but seemed enervate in every joint, like the changeling I\nmentioned before, and in all its actions showed itself to be of the\nsame nature.\u2014_Waldron._\n\n\nA FAIRY DETECTED IN CHANGING AN INFANT.\n\nThe wife of a fisherman had to go into the harvest to help with the\nreaping, as there were very few hands, in consequence of so many being\naway at the fishing. She took her young child with her, which up to\nthat time had not been christened, because of the absence of her\nhusband, and placed it between two sheaves on the headland, taking\nthe precaution to place an open pair of scissors across it, for fear\nthe fairies should take the _boght millish_ (poor, sweet thing), and\nleave one of their own bantlings in its place. She was engaged at the\nother end of the field, when, hearing great wailings, and thinking that\nsomething had happened to the child, she hastened to the spot where she\nhad placed it; but found that it was not there. Being half distracted\nwith the fear of losing her infant, she ran towards the entrance of the\nfield, from whence she saw two little people engaged in dragging the\nchild between them. She at once rushed after them, seized the child,\nand carried it home. It was supposed that the scissors had slipped off,\nand thus left the child unprotected.\u2014_W. Harrison._\n\nThe following story is very similar:\u2014A woman during harvest was in a\nfield helping her husband to stook the corn, when she heard her child\ncrying. She had previously placed it behind one of the stooks, and when\nshe arrived at the spot it was missing, and another child in its place,\nit having been exchanged by the Fairies. Soon afterwards, hearing this\nchild cry, she began to run to it; but her husband knowing it was not\nthe voice of their own child, held the woman back, and would not let\nher go till the cry had ceased. She then went back and found her own\nchild. The Fairies having heard their child in distress, and seeing it\nuncared for, had taken it away, and left the woman her own.\u2014_Jenkinson._\n\nNor were the misdeeds of Fairies confined to children, as will be seen\nfrom the next two stories: Many years ago, the Fairies stole away the\nfair wife of the owner of Ballaleece. After some time, the man took\nto himself a second partner, and then the first paid him a visit in\ncompany with a troop of sister Fairies, riding on small horses. She\narranged with her husband that they should come again at a stated time,\nwhen she would be on the second horse, and he was, therefore, to seize\nhold of the bridle and detain her; but it was stipulated that he should\nnot succeed in doing so, unless he swept the barn floor so clear, that\nthere was not left a single bit of straw. He made everything ready for\nthe meeting, but in the meantime told the secret to his second wife,\nand she, through jealousy, and in order to circumvent her rival, placed\na single straw secretly under a bushel on the barn floor. The result\nwas, that when the Fairies came, the farmer seized hold of the second\nhorse by the bridle, as pre-arranged, but could not detain it, and away\nwent all the troop.\u2014_Jenkinson._\n\n\nABDUCTION OF A BOY BY FAIRIES.\n\nNot so many years ago a farmer\u2019s son, in the parish of Andreas, was\ntaken away by the Fairies, and was lost for four years. One day, as his\ntwo brothers were passing by a thorn bush not far from their house,\nthey heard a crack that startled them, so that they ran back home.\nNot long afterwards their mother heard a footstep near the house,\nupon which she remarked that if John (the lost boy) had been at home,\nshe would have said that it was his footstep. At the expiration of\nthe four years, the boy returned, and told them his adventures. He\nasked his brothers if they remembered the crack from the bush, and, on\nreceiving a reply in the affirmative, he explained that it was one of\nthe Fairies, with whom he had been galloping about all the time, who\nwas shooting an arrow at them, and that he had lifted up a plate to\nintercept the arrow; hence the crack that they had heard. As to the\nfootstep his mother had heard, he said that was his, and he told them\nthat he was near them all the time, but could not get to them; in fact\nhe saw all they were doing, and, as an instance of this, he mentioned\nthe day on which they had taken corn to Ramsey. He could give no\naccount of how he had been let loose by the Fairies, merely remarking\nthat he seemed as if he had been unconscious, and then waked up in this\nworld, and at once came to his people.\u2014_Rhys._\n\n\nTHE CHRISTENING.\n\n  The wife which is of Fairie,\n  Of suche a childe delivered is.\u2014_Gower._\n\nA woman told me that, being great with child, and expecting every\nmoment the good hour, as she lay awake one night in bed, she saw seven\nor eight little women come into her chamber, one of whom had an\ninfant in her arms; they were followed by a man of the same size with\nthemselves, but in the habit of a minister. One of them went to the\npail, and finding no water in it, cried out to the others, \u201cWhat must\nthey do to christen the child?\u201d On which they replied it should be done\nin beer. With that the seeming parson took the child in his arms, and\nperformed the ceremony of baptism, dipping his hand into a great tub\nof strong beer, which the woman had brewed the day before, to be ready\nfor her lying-in. She told me that they baptised the infant by the name\nof Joan, which made her know she was pregnant of a girl, as it proved\na few days after, when she was delivered. She added, also, that it was\ncommon for the fairies to make a mock christening when any person was\nnear her time, and that according to what child (male or female) they\nbrought, such should the woman bring into the world.\u2014_Waldron._\n\n\nTHE SCHOOL BOYS.\n\nA gentleman, my near neighbour, who affirmed with the most solemn\nasseverations that, being entirely averse to the belief in fairies, or\nthat any such beings were permitted to wander for the purposes related\nof them, had been at last convinced by the appearance of several little\nfigures, playing and leaping over some stones in a field, whom, a few\nyards distance, he imagined were school boys, and intended, when he\ncame near enough, to reprimand, for being absent from their exercises\nat that time of the day, it being then, he said, between three and\nfour of the clock. But when he approached, as near he could guess,\nwithin twenty paces, they all immediately disappeared, though he had\nnever taken his eye off them from the first moment he beheld them; nor\nwas there any place where they could so suddenly retreat, it being\nan open field, without hedge or bush, and, as is said before, broad\nday.\u2014_Waldron._\n\n\nFAIRY PUNISHMENT.\n\nAs an instance that fairies will not suffer any abuse without resorting\nto some mode of punishment, the following occurred some six years ago,\nand was notorious. A man of Laxey, somewhat intoxicated, met a party of\nthem, and began forthwith to abuse and curse them as the devil\u2019s imps;\nthey wreaked their vengeance on him by piercing his skin with a shower\nof gravel. My guide, perhaps recollecting that the fairies were within\nhearing, took their part, and expressed his assurance that they would\nnot have molested him had he not provoked them by his insults. The\ncatastrophe did not terminate here. The offender sickened that night,\nhis favourite horse died next morning, his cows died also, and in six\nweeks he himself was a corpse!\u2014_Lord Teignmouth\u2019s Sketches_, 1836.\n\n\nTHE WHIPPING OF THE LITTLE GIRL.\n\nA girl about ten years old, daughter of a woman who lived about two\nmiles from Ballasalla, being sent over the fields to the town for a\npennyworth of tobacco for her father, was, on the top of a mountain,\nsurrounded by a great number of little men, who would not suffer her\nto pass any farther. Some of them said she should go with them, and\naccordingly laid hold of her; but one seeming more pitiful, desired\nthey would let her alone; which they refusing, there ensued a quarrel,\nand the person who took her part, fought bravely in her defence. This\nso incensed the others, that to be revenged on her for being the cause,\ntwo or three of them seized her, and whipped her heartily; after\nwhich, it seems, they had no further power over her, and she ran home\ndirectly, telling what had befallen her, and showing her back on which\nwere the prints of several small hands. Several of the townspeople went\nwith her to the mountain, and, she conducting them to the spot, the\nlittle antagonists were gone, but had left behind them proofs, that\nwhat the little girl had informed them was true; for there was a great\ndeal of blood to be seen on the stones.\u2014_Waldron._\n\n\nMISCHIEF DONE BY FAIRIES.\n\nThe following item of news was communicated to the _Mona\u2019s Herald_\nnewspaper, by a correspondent, in 1847:\u2014\u201cWe are sorry to state that\nthe same disgraceful conduct has again been manifested in breaking\nthe windows of the house of Mr. Quayle, Maughold. Several panes have\nagain been broken, and all efforts to trace the depredators have been\nabortive. Every precaution has been taken\u2014the door has been thrown\nopen, but when the neighbours rushed after those who did it, all was\nas still as if nothing had been there. A number of the most active and\nstout-hearted young men in the parish assisted in the search; three\nfierce dogs were brought from neighbouring farms, but they shrunk\naffrighted, and refused to follow the instinct of their nature. No\nmeans were resorted to, but it remains as great a mystery as ever, and\nnothing will convince the people but that it is the mischievous tricks\nof the fairies or ghosts! They say that Mr. Quayle ploughed lately a\nsmall plot of ground that was never ploughed before, and that he turned\nover some bones in an old grave-yard, which was the sole cause!\u201d\n\n\nFAIRY DOGS.\n\nA man, with some fresh fish, was once followed home by a lot of Fairy\nDogs. When he arrived at his own door he picked up a stone and threw\nit among them, whereupon they disappeared, but not without his being\nstruck or stung. He was consequently ill for six months afterwards. My\ninformant told me that this man would have been left alone if he had\nput a pinch of salt in the fish, as the Fairies could not stand salt or\nbaptism, and baptised children were safe from being changed by them.\nHe also told me that when he was engaged in the fishing and had a fish\ngiven him to take home, they would never let him start, if it was in\nthe evening, without putting a pinch of salt in the mouth of the fish\nto prevent the Fairies setting on him.\u2014_Rhys._\n\nAnother story about Fairy Dogs was related by an old man in 1874, who\nsaid that when a lad, he and a companion were travelling one fine\nmoonlight night in the East Baldwin Valley, and hearing something in\na _gill_ (small glen) they stopped, and on looking about saw little\ncreatures, like small dogs with red caps, running away.\n\n\nTHE CUP OF THE LHIANNAN-SHEE.\n\nThe estate of Ballafletcher, on which stands the Parish Church of\nBraddan, now called Kirby, was long in the possession of a family\nnamed Fletcher. Colonel Wilks, the late proprietor of this estate,\nhad in his possession an antique crystal goblet, resembling those\nold-fashioned wine glasses still to be met with in the store of the\ncurious housewife. This goblet was presented to him by an old lady,\na connection of the family of Fletcher, the former proprietor of\nthe estate. It is larger than a common bell-shaped tumbler, and is\nornamented with carved sprigs and white lines. It is supposed to\nhave been dedicated to the _Lhiannan-Shee_, or \u201cpeaceful spirit\u201d of\nBallafletcher, by the former owners of the estate, and to have been\nheld in great esteem, being only used once a year, at Christmas, when\nthe Lord of the Manor drank a bumper from it to the _Lhiannan-Shee_ of\nhis hearth and domain. To break this fragile memorial would have been\ndeemed a great misfortune to the family, and displeasing to the spirit\nof peace. Colonel Wilks, honouring and respecting the fancies of the\nolden times, caused it to be encased in a strong oaken box, mounted\nwith silver; and, in all probability, the old lady donor was glad at\nhaving got it safe out of her hands.\u2014_Train._\n\nWilliam Harrison, in his notes to Waldron, written about twenty years\nlater than Train\u2019s history, gives the following account of this cup,\nwhich he calls \u201cThe Ballafletcher Drinking Glass.\u201d: \u201cThis drinking cup,\nnow in the possession of Major Bacon, of Seafield House, upwards of two\nhundred years ago adorned the beaufet of Ballafletcher House. It was\npurchased at the sale of the effects of the last of the Fletchers, in\n1778, by Robert C\u00e6sar, who gave it to his niece for safe keeping, in\nconsequence of an ancient tradition \u2018that whosoever had the misfortune\nto break the glass would surely be haunted by the _Lhiannan-Shee_ of\nBallafletcher\u2019. The cup is a crystal cyathus engraved with floral\nscrolls, having between the designs, on two sides, upright columell\u00e6 of\nfive pillars.... The following is the legend:\u2014In ancient times there\nstood in the parish of Braddan a mansion called Kirkby. It was so named\nbecause it was the place of entertainment for the Bishops of Sodor, in\ntheir progresses to and from the Isle. Of this building nothing remains\nexcept its site, near an ancient encampment, and the picturesque\nChurchyard of Braddan with its numerous runes and runic crosses. More\nthan two centuries ago, when Kirkby merged into the Fletcher family,\nits ancient name was changed, and the place took the designation of\nthe new owner. To the first of this family was given the cup, with the\ninjunction \u2018that as long as he preserved it peace and plenty would\nfollow; but woe to him who broke it, as he would surely be haunted by\nthe _Lhiannan-Shee_.\u2019 The glass stood in a recess, and was never taken\nfrom its place or used except on Christmas and Easter days. It was then\nfilled with wine and quaffed off at a breath by the head of the house\nonly, as a libation to the spirit for her protection. The cup belonged,\nit is said, to Magnus, the Norwegian King of Man, who took it from the\nshrine of St. Olave when he violated the saint\u2019s oratory.\u201d\n\n\nTHE FAIRY SWEETHEART.\n\nThere was a man who lived not long ago near Port Erin who had a\n_Lhiannan-Shee_. \u201cHe was like other people, but he had a fairy\nsweetheart; but he noticed her, and they do not like being noticed, the\nfairies, and so he lost his mind. Well, he was quite quiet like other\npeople, but at night he slept in the barn, and they used to hear him\ntalking to his sweetheart, and scolding her sometimes; but if anyone\nmade a noise he would be quiet at once.\u201d Now, the truth of this story\nis clear enough. The man went mad, but this madness took the form\nof the popular belief, and that again attributed his madness to the\nfairy mistress. I am convinced that this was believed to be a case\nof genuine fairy intercourse, and it shows that the fairy creed still\nsurvives in the Isle of Man.\u2014_Campbell._\n\n\nTHE DOOINEY-OIE.\n\nThe _Dooiney-oie_, or night-man of the Manx peasantry, is reverenced\nas the tutelar demon of certain families, as it appeared only to\ngive monitions of future events to particular persons. His voice was\nsometimes very dismal, when heard at night on the mountains, something\nlike H-o-w-l-a-a, or H-o-w-a-a. When his lamentation in winter\nwas heard on the coast, being a sure prediction of an approaching\ntempest, it was so awful that even the brute creation trembled at the\nsound.\u2014_Train._\n\nOf late years there has been a disposition to confound the\ncharacteristics of the _Dooiney-oie_ with those of the _Phynnodderee_\nand _Glashtin_, as he is supposed to do work, such as threshing corn,\nfor those with whom he is connected.\n\n[Footnote 40: See Preface.]\n\n[Footnote 41: Here we think Campbell\u2019s informant was mistaken. (see p.\n34)]\n\n[Footnote 42: Train was certainly wrong, as numerous flint arrow heads\nhave been discovered both before and after his time. Campbell\u2019s\ninformant was also in error, as these flint weapons are certainly\nsupposed by the Manks to have been used by the Fairies.]\n\n[Illustration]\n\n\n\n\n[Illustration]\n\n\n\n\nCHAPTER IV.\n\nHOBGOBLINS, MONSTERS, GIANTS, MERMAIDS, APPARITIONS, &C.\n\n\nTHE distinction between Fairies proper and Hobgoblins seems to be\nmainly that the former are nimble, merry, and clever, and the latter\nheavy, plodding, and stupid. The characteristics of the two creatures\ncalled, in the Isle of Man, the _Phynnodderee_ and the _Glashtin_,\nor _Glashan_, are certainly of the lower, rather than of the higher,\nclass. For, as will be seen from the tales given concerning them, they\ncombine the attributes of the Scotch Brownie, and of the Scandinavian\nTroll, though the _Glashtin_ seems to be a water-horse also. (see p.\n54.) The Brownies are sturdy Fairies, who, if well fed and kindly\ntreated, will do a great deal of work; and the Trolls are beings who\nunite preterhuman strength with demoniac malice. They are bigger\nand stronger than men, with fiendish tempers, and are of deformed\nand hideous appearance. They dwell in rocks and caverns. In their\nintercourse with men they are usually cruel and mischievous, and take\nvengeance if they have been slighted or insulted. But sometimes they\ncan be thankful and reward such kindnesses as they may have received\nfrom men, and even do them services of their own accord. Whoever is\nfortunate enough to do a Troll a service is sure to be lucky for\nthe rest of his life. They know things man does not, such as the\nwhereabouts of hidden treasure, though, generally speaking, they are\nstupid and devoid of reasoning powers. They hate Christianity and the\nsound of church bells, so much so, that any one pursued by a Troll can\nget rid of him by ringing the church bells. Trolls were probably once\nwell-known by name in Man, as they still survive in place-names such as\nTrollaby.\n\nThe _Phynnodderee_ is defined by Cregeen[43] as a \u201csatyr\u201d, and he\nquotes the following text to show that his name is used in the Manx\nBible in that sense:\u2014_Hig beishtyn oaldey yn aasagh dy cheilley marish\nbeishtyn oaldey yn ellan, as nee yn phynnodderree gyllagh da e heshey_:\n\u201cThe wild beasts of the desert shall also meet with the wild beasts of\nthe island, and the satyr shall cry to his fellow\u201d (Isaiah 34, 14). The\npopular idea of the _Phynnodderee_ is that he is a fallen Fairy, and\nthat in appearance he is something between a man and a beast, being\ncovered with black shaggy hair and having fiery eyes. Many stories are\nrelated by the Manx peasants of his prodigious strength. He may be\ncompared with the _Gruagach_, a creature about whom Campbell writes as\nfollows:\u2014\u201cThe _Gruagach_ was supposed to be a Druid or Magician who had\nfallen from his high estate, and had become a strange hairy creature.\u201d\nThe following story is told about one of these:\u2014\u201cThe small island of\nInch, near Easdale, is inhabited by a brownie, which has followed the\nMacDougalls of Ardincaple for ages, and takes a great interest in them.\nHe takes care of their cattle in that island night and day, unless\nthe dairy-maid, when there in summer with the milk cattle, neglects\nto leave warm milk for him at night in a knocking-stone in the cave,\nwhere she and the herd live during their stay in the island. Should\nthis perquisite be for a night forgot, they will be sure in the morning\nto find one of the cattle fallen over the rocks with which the place\nabounds. It is a question whether the brownie has not a friend with\nwhom he shares the contents of the stone, which will, I daresay, hold\nfrom two to three Scotch pints.\u201d\n\nThe following account is given of the _Phynnodderee_ in prose and\nverse by Mrs. E. S. Craven Green:\u2014\u201cOnce upon a day, an Elfin Knight\nfell in love with one of the daughters of Mann, as she sat in her\nbowery home beneath the blue tree of Glen Aldyn. Offering to abandon\nthe Fairies for a domestic life with this sweet nymph, and absenting\nhimself from Fairy-Court during the celebration of the \u2018Rehollys vooar\nyn ouyr,\u2019 or royal high harvest festival (kept by the Fairies with\ndancing in the merry Glen Rushen), he so offended the little people\nthat the Elfin King expelled him from Fairy Hall, and cursed him with\nan undying existence on the Manx mountains in the form of a satyr,\u2014thus\nmetamorphosed he became a strange, sad, solitary wanderer, known as the\nPhynnodderee. We compassionate his misfortune, as it fell upon him in\nconsequence of his true love for a Manx maiden.\u201d\n\n  \u201cHis was the wizard hand that toil\u2019d,\n    At midnight\u2019s witching hour;\n  That gather\u2019d the sheep from the coming storm\n    Ere the shepherd saw it lower.\n  Yet asked no fee save a scatter\u2019d sheaf\n    From the peasants\u2019 garner\u2019d hoard,\n  Or cream-bowl kissed by a virgin lip\n    To be left on the household board.\u201d\n\nThe _Glashtin_ or _Glashan_ is defined by Cregeen[44] as \u201ca goblin, a\nsprite.\u201d The popular idea of him is that he is a hairy goblin or sprite\nof somewhat similar characteristics to the _Phynnodderee_. He is said\nto frequent lonely spots, and is useful to man, or otherwise, as the\ncaprice of the moment leads him. In addition to the above, we have\nMonsters called _Tarroo-Ushtey_, or \u201cWater-Bull\u201d, and _Cabbyl-Ushtey_,\nor \u201cwater-horse\u201d, sometimes called the _Glashtin_. These would seem to\nbe analogous to the Irish _Phooka_, who is said to appear sometimes as\na bull and sometimes as a horse, and to the Scandinavian _Nykr_, or\n_Vatna-Hestr_, \u201criver-sprite\u201d or \u201cwater-horse.\u201d The _Vatna-Hestr_ is\nsupposed to live either in salt or fresh water, and to associate with\nordinary cattle. In 1859 it was reported that an animal of this kind\nwas to be seen in a field near Ballure Glen, and hundreds of people\nleft Ramsey in order to catch a sight of it, but they were doomed to\ndisappointment. The people about Glen Meay believed that the glen below\nthe waterfall was haunted by the spirit of a man who one day met the\n_Glashtin_, or _Cabbyl-Ushtey_, and, thinking it was an ordinary horse,\ngot upon its back, when it ran off and disappeared in the sea, and the\nrider was drowned.\n\nCampbell says that in the Western Highlands and Islands, and the Isle\nof Man, there is a whole series of tales which relate to water-horses,\nand which show that people still firmly believe in their existence. He\nproceeds: \u201cIn Sutherland and elsewhere many believe that they have seen\nthese fancied animals. I have been told of English sportsmen who went\nin pursuit of them, so circumstantial were the accounts of those who\nbelieved they had seen them. The witnesses are so numerous, and their\ntestimony agrees so well that there must be some old deeply-rooted\nCeltic belief which clothes every dark object with the dreaded form of\nthe _each uisge_.... The bay or grey horse grazes at the lake-side, and\nwhen he is mounted, rushes into the loch and devours his rider. His\nback lengthens to suit any number; men\u2019s hands stick to his skin; he\nis harnessed to a plough, and drags the team and the plough into the\nloch, and tears the horses to bits; he is killed and nothing remains\nbut a pool of water; he falls in love with a lady, and when he appears\nas a man and lays his head on her knee to be dressed, the frightened\nlady finds him out by the sand in his hair ... and when he sleeps she\nmakes her escape. He appears as an old woman, and is put to bed with\na bevy of damsels in a mountain shealing, and he sucks the blood of\nall, save one, who escapes over a burn, which, water-horse as he is,\nhe dare not cross.... These tales and beliefs have led me to think\nthat the old Celts must have had a destroying water-god, to whom the\nhorse was sacred, or who had the form of a horse.\u201d He also says that\nthe water-bull is known all over the islands. \u201cThere are numerous lakes\nwhere the water-bulls are supposed to exist, and their progeny are\nsupposed to be easily known by their short ears. When the water-bull\nappears in a story he is generally represented as friendly to man.\u201d\n\nWe have also Spirits or Fiends, who are for the most part of evil and\nmalicious natures, such as the _Buggane_, the famous _Moddey Dhoo_, or\nblack dog, the _Cughtagh_, who was a spirit whose abode was in caves\nby the sea, and whose voice was the soughing of the wavelets, and the\n_Keimagh_ who haunted the Churchyard stiles (_Keim_) and guarded the\ngraves. _Giants_, who performed superhuman feats, abound, as in all\nCeltic lands. The _Mermaid_, too, was well-known. She had no special\nname in Manx, being called simply _Ben-varry_, or \u201cWoman of the sea\u201d,\nand had the same form, half fish, half woman, as represented in the\ntales of other countries. She was generally of an affectionate and\ngentle disposition, though terrible when angered, and she was greatly\ngiven to falling in love with young men. Of her mate, the _Merman_,\n_Dooiney-varrey_, \u201cMan of the sea\u201d, or _Phollinagh_, as he is variously\ncalled, less is known. Such are the names of the various dwellers in\nFairy-land, most of whose characteristics will be illustrated by the\nfollowing stories:\u2014\n\n\nHOBGOBLINS.\n\n\nTHE PHYNNODDEREE.\n\nA gentleman having resolved to build a large house and offices on his\nproperty, a little above the base of Snafield Mountain, at a place\ncalled Tholt-e-will, caused the requisite quantity of stones to be\nquarried on the beach, but one immense block of white stone, which\nhe was very desirous to have for a particular part of the intended\nbuilding, could not be moved from the spot, resisted the united\nstrength of all the men in the parish. To the utter astonishment,\nhowever, of all, not only this rock, but likewise the whole of the\nquarried stones, consisting of more than an hundred cart-loads, were\nin one night conveyed from the shore to the site of the intended\nonstead by the indefatigable _Phynnodderee_, and, in confirmation of\nthis wonderful feat, the white stone is yet pointed out to the curious\nvisitor.\n\nThe gentleman for whom this very acceptable piece of work was\nperformed, wishing to remunerate the naked _Phynnodderee_, caused a few\narticles of clothing to be laid down for him in his usual haunt. The\nhairy one, on perceiving the habiliments, lifted them up one by one,\nthus expressing his feelings in Manx:\n\n  \u201cBayrn da\u2019n chione, dy doogh da\u2019n chione,\n  Cooat da\u2019n dreeym, dy doogh da\u2019n dreeym,\n  Breechyn da\u2019n toin, dy doogh da\u2019n toin,\n  Agh my she lhiat ooilley, shoh cha nee lhiat Glen reagh Rushen.\u201d\n\n  \u201cCap for the head, alas! poor head,\n  Coat for the back, alas! poor back,\n  Breeches for the breech, alas! poor breech,\n  If these be all thine, thine cannot be the merry Glen of Rushen.\u201d\n\nHaving repeated these words, he departed with a melancholy wail, and now\n\n  \u201cYou may hear his voice on the desert hill\n    When the mountain winds have power;\n  \u2019Tis a wild lament for his buried love,\n    And his long-lost Fairy Bower.\u201d\n\nMany of the old people lament the disappearance of the _Phynnodderee_,\nfor they say, \u201cThere has not been a merry world since he lost his\nground.\u201d\n\nThe _Phynnodderee_ also cut down and gathered meadow grass, which would\nhave been injured if allowed to remain exposed to the coming storm.\nOn one occasion a farmer having expressed his displeasure with the\nPhynnodderee for not having cut his grass close enough to the ground,\nthe hairy one in the following year allowed the dissatisfied farmer to\ncut it down himself, but went after him stubbing up the roots so fast\nthat it was with difficulty the farmer escaped having his legs cut\noff by the angry sprite. For several years afterwards no person could\nbe found to mow the meadow, until a fearless soldier from one of the\ngarrisons at length undertook the task. He commenced in the centre of\nthe field, and by cutting round as if on the edge of a circle, keeping\none eye on the progress of the _yiarn foldyragh_, or scythe, while the\nother\n\n  Was turned round with prudent care\n  Lest Phynnodderee catched him unaware.\n\nHe succeeded in finishing his task unmolested. This field, situate in\nthe parish of Marown, hard by the ruins of the old Church of Saint\nTrinian\u2019s, is, from the circumstance just related, still called _yn\nlheeanee rhunt_, or the Round Meadow.\u2014_Train._\n\nHe is said to have borrowed a sickle and to have cut down two fields\nof corn in the parish of Bride in the course of one night. Among the\nmany stories of his having brought sheep home for his farmer friends,\nthere is an often told one of his having, on one occasion, brought home\na hare among the rest, and of his having explained that the _loghtan\nbeg_, or \u201clittle native sheep\u201d (_i.e._, the hare) had given him more\ntrouble than all the rest, as it made him run three times round\nSnaefell before he caught it.\u2014_Oral._\n\nIn the following curious old song the doings of the _Phynnodderee_ are\nthus commemorated:\u2014\n\n  The Phynodderee went to the meadow\n  To lift the dew at gray cock-crow,\n  The maiden-hair and the cattle-herb,\n  He stamped them under both his feet.\n  He was stretching out on the ground of the meadow,\n  He threw the grass on the left-hand,\n  He caused us to wonder last year,\n  And this year he is far better.\n  He was stretching out on the ground of the meadow,\n  Cutting the herbs in bloom,\n  The bog-bane herb in the rushy curragh,\n  As he went out it was all shaking.\n  The scythe he had was cutting everything,\n  Skinning the meadow to the sods,\n  And, if a leaf were left standing,\n  He stamped it down with his heels.\n\n(The same in Manx.)\n\n  Yn Phynnodderree hie dy\u2019n lheeanee,\n  Dy hroggal druight y vadran glass,\n  Luss-y-voidyn as luss-yn-ollee\n  V\u2019eh dy stampey fo e ghaa chass.\n  V\u2019eh sheeney magh er laare yn lheeanee,\n  Cheaayn faiyr er y cheu chiare,\n  Hug y yindys orrin nuirree,\n  As t\u2019eh ny bleeaney foddey share.\n  V\u2019eh sheeney magh er laare yn lheeanee,\n  Ghiarey yn lussey ayns y vlaa,\n  Lubber-lub ayns y curragh shuinagh,\n  Myr v\u2019eh goll va ooilley craa.\n  Yn yiarn va echey y ghiarey ooilley,\n  Scryssey yn lheeanee rise y foaidyn,\n  As, my va rybbag faagit shassoo,\n  V\u2019eh cur stampey lesh e voydyn.\n\nIn the same song the vengeance of the water-bull and the _Glashtin_ is\ninvoked upon some person unknown:\u2014\n\n  What if the spotted water-bull,\n  And the Glashtin take thee,\n  And the Phynnodderee of the glen, waddling\n  To throw thee like a bolster against the wall?\n\n  Cred dy jinnagh yn tarroo-ushtey spottagh,\n  As yn Ghlashtin oo y ghoaill,\n  As yn Phynnodderee ny glionney, sprangagh\n  Clooisagh y yannoo jeed noi\u2019n voal.\n\nAs an instance of the strength of the Phynnodderee, it was stated\nhe met a blacksmith one night as he was going from his shop, and on\naccosting him, and requesting to shake hands, the blacksmith gave him\nhold of the iron sock of a plough which he happened to have with him,\nand the strange visitor instantly squeezed it just as though it were a\npiece of clay.\n\n\nTHE GLASHTIN, OR GLASHAN.\n\nWith regard to this creature, Campbell relates the following, which was\ntold him by a woman who lived near the Calf of Man, who said:\u2014\n\n\u201cWell, you see, in the ould times they used to be keeping the sheep in\nthe folds, and one night an ould man forgot to put them in, and he sent\nout his son, and he came back and said the sheep were all folded, but\nthere was a year-old lamb, _oasht_, playing the mischief with them,\nand that was the Glashan. You see they were very strong, and when they\nwanted a stack threshed, though it was a whole stack, the Glashan would\nhave it threshed for them in one night. And they were running after the\nwomen. There was one of them once caught a girl, and had a hould of\nher by the dress, and he sat down and he fell asleep, and then she cut\naway all the dress, you see, round about, this way, and left it in his\nfist, and ran away; and when he awoke, he threw what he had over his\nshoulder, this way, and he said something in Manx. Well, you see, one\nnight the ould fellow sent all the women to bed, and he put on a cap\nand a woman\u2019s dress, and he sat down by the fire, and he began to spin;\nand the young Glashans they came in, and they began saying something in\nManx that means \u2018Are you turning the wheel? are you trying the reel?\u2019\nWell the ould Glashan he was outside, and he knew better than the young\nones; he knew it was the ould fellow himself, and he was telling them,\nbut they did not mind him, and so the ould man threw a lot of hot\nturf, you see it was the turf they burned then, over them, and burned\nthem; and the old one said (something in Manx). You\u2019ll not understand\nthat now?\u201d \u201cYes I do, pretty nearly.\u201d \u201cAh, well, and the Glashans went\naway, and never came back any more.\u201d \u201cHave you many stories like that,\nguid wife?\u201d \u201cAh!\u201d said she, \u201cthere were plenty of people that could\ntell those stories once. When I was a little girl I used to hear them\ntelling them in Manx over the fire at night; but people is so changed\nwith pride now that they care for nothing.\u201d\n\nIn commenting on the _Glashan_ story, he says \u201cNow, here is a story\nwhich is all over the Highlands in various shapes. Sometimes it is a\nBrollichan, son of the Fuath, or a young water-horse transformed into\nthe likeness of a man, which attacks a lonely woman and gets burned or\nscalded, and goes away to his friends outside.... The Glashan, as I\nfound out afterwards, frequented neighbouring farms till within a very\nlate period.\u201d\n\n\nMONSTERS.\n\n\nTHE WATER-BULL; OR, TARROO-USHTEY.\n\nAmong the prodigies of Nature, I know none which more justly may be\ncalled so, at least, of those which I am convinced of the truth of,\nthan that of the Water-Bull, an amphibious creature which takes its\nname from the so great resemblance it has of that beast, that many of\nthe people, having seen him in a field, have not distinguished him\nfrom one of the more natural species. A neighbour of mine, who kept\ncattle, had his fields very much infested with this animal, by which\nhe had lost several cows; he, therefore, placed a man continually to\nwatch, who bringing him word that a strange bull was among the cows, he\ndoubted not but it was the Water-Bull; and having called a good number\nof lusty men to his assistance, who were all armed with great poles,\npitch forks, and other weapons proper to defend themselves, and be the\ndeath of this dangerous enemy, they went to the place where they were\ntold he was, and ran altogether at him; but he was too nimble for their\npursuit; and after tiring them over mountains and rocks, and a great\nspace of stony ground, he took a river, and avoided any further chase\nby diving down into it, though every now and then he would show his\nhead above water, as if to mock their skill.\u2014_Waldron._\n\nAnother account of the _Tarroo-Ushtey_ was obtained more than a hundred\nyears later:\u2014\n\nA few years ago, the farmer of Slieu Mayll, in the Parish of Onchan,\nwas, on a Sunday evening, returning home from a place of worship, when\nat the _garee_ of Slegaby, a wild looking animal, with large eyes,\nsparkling like fire, crossed the road before him and went flapping\naway. This he knew to be a _Tarroo-Ushtey_, for his father had seen\none at nearly the same place. Over the back of this animal he broke\nhis walking stick\u2014so lazy was it to get out of his way. This man\u2019s\nbrother had also seen a _Tarroo-Ushtey_, at Lhanjaghyn, in the same\nneighbourhood. When proceeding to the field, very early one morning in\nthe month of June, to let the cattle out to feed before the heat of\nthe day came on, he saw a Water-Bull standing outside the fold. When\nthe bull that was within with the cattle, perceived him, he instantly\nbroke through the fence and ran at him, roaring and tearing up the\nground with his feet; but the _Tarroo-Ushtey_ scampered away, seeming\nquite unconcerned, and leaping over an adjoining precipice, plunged\ninto deep water, and after swimming about a little, evidently amusing\nhimself, he gave a loud bellow and disappeared.\u2014_Train._\n\nThis monster was also to be met with, according to Macculloch\u2019s\n_Description of the Western Isles_, in Loch Awe and Loch Rannoch.\nCampbell, in his tales of the _West Highlands_, says, \u201cThere are\nnumerous lakes where Water-Bulls are supposed to exist, and their\nprogeny are supposed to be easily known by their short ears. He is\ngenerally represented as friendly to man. His name in Skye is _tarbh\neithre_.\u201d\n\n\nTHE BUGGANE OF ST. TRINIAN\u2019S\n\nWas the most notorious of these fiends in Man. The following story\nis told of him:\u2014This religious edifice (St. Trinian\u2019s) is said to\nhave been erected in fulfilment of a vow made by a person when in a\nhurricane at sea, but, according to tradition, it was never finished.\nThis was through the malice of a mischievous _Buggane_, or evil\nspirit, who, for want of better employment, amused himself with\ntossing the roof to the ground, as often as it was on the eve of being\nfinished, accompanying his achievement with a loud fiendish laugh of\nsatisfaction. The only attempt to counteract this singular propensity\nof the evil one, which tradition has conveyed to us, was made by\nTimothy, a tailor of great pretensions to sanctity of character. On the\noccasion alluded to, the roof of St. Trinian\u2019s Church was, as usual,\nnearly finished, when the valorous tailor undertook to make a pair of\nbreeches under it, before the Buggane could commence his old trick. He\naccordingly seated himself in the chancel, and began to work in great\nhaste; but ere he had completed his job, the head of the frightful\nBuggane rose out of the ground before him, and addressed him thus\u2014\u201cDo\nyou see my great head, large eyes, and long teeth?\u201d \u201cHee! Hee!\u201d that\nis, \u201cYes! yes!\u201d replied the tailor, at the same time stitching with all\nhis might, and without raising his eyes from his work. The Buggane,\nstill rising slowly out of the ground, cried in a more angry voice\nthan before, \u201cDo you see my great body, large hands, and long nails?\u201d\n\u201cHee! Hee!\u201d rejoined Tim, as before, but continuing to _pull out_ with\nall his strength. The Buggane having now risen wholly from the ground,\ninquired in a terrified voice, \u201cDo you see my great limbs, large feet,\nand long \u2014\u2014?\u201d but ere he could utter the last word, the tailor put the\nfinishing stitch into the breeches, and jumped out of the Church, just\nas the roof fell in with a crash. The fiendish laugh of the Buggane\narose behind him, as he bounded off in a flight, to which terror lent\nits utmost speed. Looking behind, he saw the frightful spectacle close\nupon his heels, with extended jaws, as if to swallow him alive. To\nescape its fury Timothy leaped into consecrated ground, where, happily,\nthe Buggane had not power to follow; but, as if determined to punish\nhim for his temerity, the angry sprite lifted its great head from its\nbody, and with great force pitched it to the feet of the tailor, where\nit exploded like a bomb shell. Wonderful to relate, the adventurous\nTimothy was unscathed; but the Church of St. Trinian remained without a\nroof.\u2014_Train._\n\nAnother _Buggane_ is said to haunt the precipitous mountain of\n_Slieauwhallian_, whence his screams are sometimes heard; but a third\nfiend, of similar origin, who was formerly supposed to frequent the\n_Gob-ny-scuit_, \u201cmouth of the spout\u201d, a small waterfall, in the Parish\nof Maughold, has disappeared. Terrible wailings were heard at times\nfrom this unfortunate spirit. Even the great fairy doctor of Ballawhane\n(Teare) had failed to lay it. But about 50 years ago a Manxman of a\nscientific and inquiring mind noticed on examining the rock, over which\nthe water fell, that these peculiar noises proceeded from it only when\nthe wind was blowing from a certain point. Further examination showed a\nnarrow cleft in the rock below the fall through which the wind blew and\ncaused the sound. Thus was the _Buggane_ disposed of!\u2014Oral.\n\n\nLEGEND OF THE BLACK DOG, MODDEY DOO.\n\n  Whence! and what art thou?\u2014_Milton._\n\nThrough one of the old churches in Peel Castle, there was formerly\na passage to the apartment belonging to the Captain of the Guard,\nbut it is now closed up. An apparition, called in the Manx language,\n\u201cThe Mauthe Doo\u201d, in the shape of a large black spaniel with curled\nshaggy hair, was used to haunt Peel Castle; and has been frequently\nseen in every room, but particularly in the Guard Chamber, where, as\nsoon as candles were lighted, it came and lay down before the fire\nin the presence of all the soldiers, who at length, by being so much\naccustomed to the sight of it, lost great part of the terror they were\nseized with at its first appearance. They still, however, retained a\ncertain awe, as believing it was an evil spirit, which only waited\npermission to do them hurt, and for that reason forbore swearing and\nall profane discourse while in its company. But though they endured\nthe shock of such a guest when altogether in a body, none cared to be\nleft alone with it. It being the custom, therefore, for one of the\nsoldiers to lock the gates of the Castle at a certain hour, and carry\nthe keys to the Captain, to whose apartment, as I said before, the\nway led through a church, they agreed among themselves, that whoever\nwas to succeed the ensuing night, his fellow in this errand should\naccompany him that went first, and, by this means, no man would be\nexposed singly to the danger; for I forgot to mention that the _Mauthe\nDoo_ was always seen to come from that passage at the close of day,\nand return to it again as soon as the morning dawned, which made them\nlook on this place as its peculiar residence. One night, a fellow being\ndrunk, and by the strength of his liquor rendered more daring than\nordinary, laughed at the simplicity of his companions, and, although\nit was not his turn to go with the keys, would needs take this office\nupon himself to testify his courage. All the soldiers endeavoured to\ndissuade him, but the more they said, the more resolute he seemed, and\nswore that he desired nothing more than that _Mauthe Doo_ would follow\nhim, as it had done the others, for he would try if it were Dog or\nDevil. After having talked in a very reprobate manner for some time, he\nsnatched up the keys and went out of the Guard-room. In some time after\nhis departure, a great noise was heard, and no one had the boldness\nto see what had occasioned it, till the adventurer returning, they\ndemanded the knowledge of him; but as loud and noisy as he had been at\nleaving them, he was now become sober and silent enough, for he was\nnever heard to speak more; and though all the time he lived, which was\nthree days, he was entreated by all who came near him, either to speak,\nor if he could not do that, to make some signs, by which they might\nunderstand what had happened to him, yet nothing intelligible could be\ngot from him, only that, by the distortion of his limbs and features,\nit might be guessed that he died in agonies more than is common in a\nnatural death. The _Mauthe Doo_ was, however, never seen after in the\nCastle, nor would anyone attempt to go through that passage, for which\nreason it was closed up, and another way made.\u2014This happened about\n1666.\u2014_Waldron._\n\n\u201cPhantom dogs\u201d, says Campbell, \u201cabound in Celtic stories.\u201d In many\nof them the hound or dog plays an important part. \u201cSometimes he\nbefriends his master, at other times he appears to have something\ndiabolical about him; it seems as if his real honest nature had\novercome a deeply-rooted prejudice, for there is much which savours of\ndetestation, as well as of strong affection. Dog, or son of the dog,\nis a term of abuse in Gaelic as elsewhere, though _cuilein_ is a form\nof endearment, and the hound is figured beside his master or at his\nfeet, on many a tombstone in the Western Isles. Hounds are mentioned\nin Gaelic poetry and Gaelic tales, and in the earliest accounts of the\nWestern Isles.\u201d\n\n\nGIANTS.\n\n\nTHE SPELL-BOUND GIANT.\n\nThere is an apartment in Castle Rushen \u201cwhich has never been opened\nin the memory of man.\u201d The persons belonging to the Castle are very\ncautious in giving any reason for it; but the natives assign this,\n\u201c_that there is something of enchantment in it_.\u201d They tell you that\nthe Castle was at first inhabited by fairies, and afterwards by giants,\nwho continued in possession of it till the days of Merlin, who, by\nforce of magic, dislodged the greatest part of them, and bound the\nrest in spells, which they believe will be indissoluble to the end of\nthe world. For proof of this, they tell you a very odd story. They say\nthere are a great number of fine apartments underground, exceeding in\nmagnificence any of the upper rooms. Several men of more than ordinary\ncourage have, in former times, ventured down to explore the secrets of\nthis subterraneous dwelling-place, but none of them ever returned to\ngive an account of what they saw; it was, therefore, judged convenient\nthat all the passes to it should be kept continually shut, that no more\nmight suffer by their temerity.\n\nAbout some fifty or fifty-five years since (1670), a person who had\nan uncommon boldness and resolution, never left soliciting permission\nof those who had the power to grant it, to visit these dark abodes.\nIn fine, he obtained his request, went down, and returned by help of\na clue of packthread, which he took with him, which no man before\nhimself had ever done, and brought this amazing discovery. That, after\nhaving passed through a great number of vaults, he came into a long\nnarrow place, which the further he penetrated, he perceived he went\nmore and more on a descent, till having travelled, as near as he could\nguess, for the space of a mile, he began to see a little gleam of\nlight, which, though it seemed to come from a vast distance, yet was\nthe most delightful sight he had ever beheld in his life. Having at\nlength come to the end of that lane of darkness, he perceived a very\nlarge and magnificent house, illuminated with a great many candles,\nwhence proceeded the light just now mentioned. Having, before he\nbegan this expedition, well fortified himself with brandy, he had\ncourage enough to knock at the door, which a servant, at the third\nknock, having opened, asked him what he wanted. \u201cI would go as far as\nI can\u201d, replied our adventurer, \u201cbe so kind, therefore, to direct me\nhow to accomplish my design, for I see no passage but that dark cavern\nthrough which I came.\u201d The servant told him he must go through that\nhouse, and accordingly led him through a long entry, and out at the\nback door. He then walked a considerable way, and at last he beheld\nanother house, more magnificent than the first, and the windows being\nall open, discovered innumerable lamps burning in every room. Here he\ndesigned also to knock, but had the curiosity to step on a little bank\nwhich commanded a low parlour; on looking in, he beheld a vast table\nin the middle of the room of black marble, and on it, extended at full\nlength, a man, or rather, monster; for, by his account, he could not be\nless than fourteen feet long, and ten or eleven round the body. This\nprodigious fabrick lay as if sleeping, with his head on a book, and a\nsword by him, of a size answerable to the hand which it is supposed\nmade use of it. This sight was more terrifying to the traveller than\nall the dark and dreary mansions he had passed through in his arrival\nto it. He resolved, therefore, not to attempt entrance into a place\ninhabited by persons of that unequal stature, and made the best of his\nway back to the other house, where the same servant re-conducted him,\nand informed him that if he had knocked at the second door, he would\nhave seen company enough, but never could have returned, on which he\ndesired to know what place it was, and by whom possessed; but the other\nreplied that these things were not to be revealed. He then took his\nleave, and by the same dark passage got into the vaults, and soon after\nonce more ascended to the light of the sun.\u2014_Waldron._\n\n\nTHE OLD MAN.\n\nCastle Rushen has long been famous in the estimation of the natives\nfor its subterraneous passages, and there are individuals amongst them\nwho still believe that they lead to a beautiful country underground,\ninhabited by giants. Many attempts, they say, have been made to\nexplore these passages, but they have been generally unsuccessful.\nOnce, however, a number banded themselves together, and, having armed\nthemselves and provided torches, they descended. After proceeding some\nway, they came across an old man of great size, with a long beard, and\nblind, sitting on a rock as if fixed there. He, hearing them approach,\ninquired of them as to the state of the Island, and at last asked\none to put forth his hand, on which one of them presented him with a\nploughshare, when the old giant squeezed the iron together with the\ngreatest ease, exclaiming at the same time, \u201cThere are yet men in the\nIsle of Man.\u201d\u2014_W. Harrison._\n\n\nTHE THREE-HEADED GIANT.\n\nOnce upon a time there landed at The Lhane a number of Danes, who took\npossession of that part of the Island. Amongst them was a huge monster\nof a man with three heads, who officiated as their parson, and who was\npromptly appointed by them to the Rectory of Andreas, which chanced\nto be vacant at that time. He soon began to extort all he could from\nthe people, making his bands for the tithe corn three times larger\nthan was customary, and taking the \u201cdouble penny\u201d for everything. For\na long time he went on in this fashion, till they got used to it, and,\nconsequently, did not grumble so much as at first. Indeed, they rather\nbegan to like him, as he often gave them a hand at busy times, when\nthe men were for the most part away at the fishing, and was always\nready to do them a good turn. So things went on till his death, when,\nin accordance with his wish, he was carried to the top of Karrin, and\nburied there under a big cairn. A long time after this, a man who had\nheard about this three-headed creature from the old people, and who\nwas consumed with a desire to see him, began to open his grave. He had\nnot dug very far, however, when he was seized with a great pain in his\nback, which compelled him to leave off. He managed to get home, but in\nthree days he was dead. Since then no one has ventured to disturb the\ngiant\u2019s remains. They say that since the days of the giant the parson\nof Andreas has always had three times more pay than the rest.\u2014_Oral._\n\n\nJACK THE GIANT KILLER.\n\nThe title at least of the following is clearly derived from the well\nknown English tale: There was once a poor woman who lived in a secluded\nglen on the eastern side of Slieau-ny-Farrane. Her husband was a\nfisherman, who was frequently absent from home for long periods. The\nwife had, consequently, not only to attend to domestic matters, but to\nsee after the children as well, so you may be sure the boys were left\nto do much as they pleased. The eldest of them, Juan, was growing into\na stout lad, who was always trying to do some great feat or other. Many\nwere the battles that he and the old gander had, to see who should be\nthe master. As he grew bigger he extended his attacks to the cattle, so\nthat when they saw him coming they endeavoured to get out of the way\nof the big stick he always carried with him. In vain did his father\nscold him, when he came home from the fishing on a Saturday night, for\nhe only became the more daring. At last he began to use his stick on\nall, whether man or beast, that he met in those parts, and he became\nsuch a terror that they gave him the name of Jack the Giant Killer.\nHis great strength became so notorious that many came from Laxey side\nto try conclusions with him, but they were always worsted. He kept his\nold mother well supplied with _purrs_, as they called the wild swine\nthat were formerely found in the mountains. Now, there was an old boar\n_purr_, called the _Purr Mooar_, that had long been a terror to the\ndistrict, so much so that it was not considered safe for any one to go\nalone over the Rheast, and through Druidale. Even the shepherds with\ntheir dogs were unwilling to face him. This _purr_ Jack determined\nto kill, so he armed himself with his thickest stick, and set out\nin search of him. After travelling a considerable distance, he made\nhis way down to a deep glen, through which the water was tumbling\namongst the rocks below the Crammag, where he discovered the boar, it\nbeing a sultry day, luxuriating in the water. No sooner did he see\nJack than he raised himself up, and, with a terrible roar, rushed out\nupon him. Jack, nothing daunted, received him with a severe blow upon\nthe fore legs, which caused him to roll over. Getting up again, he\nrushed once more at Jack, who belaboured him with many a heavy blow,\nbut unfortunately the boar managed to inflict a deep wound in Jack\u2019s\nthigh, which laid it open to the bone. Still the conflict went on till\nboth were well-nigh exhausted and faint from loss of blood, till at\nlast Jack with one terrible blow shattered the boar\u2019s head, and laid\nhim dead at his feet. It was with great difficulty that he managed to\ncrawl home, and it was long before his wounds, which were said to be\nof a poisonous nature, healed, and, even when they had healed, he was\nobliged to go about with a crutch for the rest of his life. Thus was\nthe neighbourhood rid of two troubles\u2014Jack and the _Purr Mooar_\u2014for the\none was now harmless and the other dead. This feat was commemorated in\nthe saying, \u201cJack the Giant Killer, _varr a vuc_ (_i.e._, killed a pig)\nin the river.\u201d\u2014_Oral._\n\nThere are many other tales about giants, the accuracy of which is\nproved to the satisfaction of the tellers by the existence of large\nstones, which are pointed out in various places as having been hurled\nby them. There is one in particular, near Jurby Church, which is said\nto have been thrown by a giant from one of the mountains after a\ncompanion who had insulted him, but who contrived to escape by swimming\nfrom Jurby to Scotland. The numerous detached rocks at the southern end\nof Greeba are satisfactorily accounted for as being the contents of\na creel which a giant had upset there. There was another giant, said\nto have been contemporary with St. Patrick, who by his strength and\nferocity became the terror of the whole Island. He used to transport\nhimself with great ease across the gorge between Peel Castle and\nContrary Head, which is now bridged by a breakwater. On one occasion,\neither for amusement or in a fit of rage, he lifted a large block of\ngranite from the Castle rock, and, though several tons weight, tossed\nit with the greatest ease against the acclivity of the opposite hill,\nabout half a mile distant, where it is to be seen to this day, with a\nprint of his hand on it. In support of such legends as these the Manx\npeasantry formerly showed strangers the giant\u2019s casting stones, which\nare two huge monoliths of clay-slate, each ten feet high, between Port\nSt. Mary and Port Erin; the Fairy Hill; the giant\u2019s grave at the foot\nof South Barrule; and a green mound, thirty yards long, outside the\nwalls of Peel Castle, having the same name.\n\n\nMERMAIDS.\n\n\nTHE CAPTURED MERMAID.\n\n  A mermaid from the water rose,\n  A woman most fair and lovely.\u2014_Sinclair._\n\nWaldron was surprised to find that the Manx actually believed in\nmermaids, and he gave several stories that they told him about them, as\nfollows:\u2014\u201cDuring the time that Oliver Cromwell usurped the Government\nof England, few ships resorted to this Island, and that uninterruption\nand solitude of the sea gave the mermen and mermaids (who are enemies\nto any company but those of their own species) frequent opportunities\nof visiting the shore, where, in moonlight nights, they have been seen\nto sit, combing their heads and playing with each other; but as soon\nas they perceived anybody coming near them, jumped into the water,\nand were out of sight immediately. Some people, who lived near the\ncoast, having observed their behaviour, spread large nets made of small\nbut very strong cords upon the ground, and watched at a convenient\ndistance for their approach. The night they had laid this snare but one\nhappened to come, who was no sooner sat down than those who held the\nstrings of the net drew them with a sudden jerk, and enclosed their\nprize beyond all possibility of escaping. On opening the net, and\nexamining their captive, by the largeness of her breasts and the beauty\nof her complexion, it was found to be a female. Nothing could be more\nlovely, more exactly formed in all parts above the waist, resembling\na complete young woman, but below that all fish with fins and a huge\nspreading tail. She was carried to a house, and used very tenderly,\nnothing but liberty being denied. But though they set before her the\nbest provision the place afforded, she would not be prevailed on to\neat or drink, neither could they get a word from her, tho\u2019 they knew\nthese creatures were not without the gift of speech, having heard them\ntalk to each other, when sitting regaling themselves on the seaside.\nThey kept her in this manner three days, but perceiving she began to\nlook very ill with fasting, and fearing some calamity would befall the\nIsland if they should keep her till she died, they agreed to let her\nreturn to the element she liked best, and the third night set open\ntheir door, which, as soon as she beheld, she raised herself from the\nplace where she was then lying, and glided, with incredible swiftness,\non her tail to the seaside. They followed at a distance, and saw her\nplunge into the water, where she was met by a great number of her own\nspecies, one of whom asked what she had observed among the people of\nthe earth,\u2014\u2018Nothing very wonderful,\u2019 answered she, \u2018but that they are\nso very ignorant as to throw away the water they have boiled eggs in.\u2019\u201d\n\n\nTHE MERMAID\u2019S COURTSHIP.\n\n  Come to our rich and starry caves,\n  Our home amid the ocean waves;\n  Our coral caves are walled around\n  With richest gems in ocean found,\n  And crystal mirrors, clear and bright,\n  Reflecting all in magic light.\n\nA very beautiful mermaid became so much enamoured of a young man who\nused to tend his sheep upon the rocks, that she would frequently sit\ndown by him, bring him pieces of coral, fine pearls, and what were yet\ngreater curiosities, and of infinitely more value, had they fallen into\nthe hands of a person who knew their worth, shells of various forms\nand figures, and so glorious in their colour and shine, that they even\ndazzled the eye that looked upon them. Her presents were accompanied\nwith smiles, pattings of the cheek, and all the marks of a most sincere\nand tender passion. One day throwing her arms more than ordinarily\neagerly about him, he began to be frightened that she had a design to\ndraw him into the sea, and struggled till he disengaged himself, and\nthen ran a good many paces from her; which behaviour she resented so\nhighly, it seems, that she took up a stone, and after throwing it at\nhim, glided into her more proper element, and was never seen on land\nagain. But the poor youth, though but slightly hit with the stone,\nfelt from that moment so excessive a pain in his bowels, that the cry\nwas never out of his mouth for seven days, at the end of which he\ndied.\u2014_Waldron._\n\n\nTHE MERMAID\u2019S REVENGE.\n\nThere is a tradition that a mermaid becoming enamoured of a young man\nof extraordinary beauty, took an opportunity of meeting him one day as\nhe walked on the shore, and opened her passion to him, but was received\nwith coldness occasioned by his horror and surprise at her appearance.\nThis, however, was so misconstrued by the sea lady, that, in revenge\nfor his treatment of her, she punished the whole Island, by covering\nit with mist; so that all who attempted to carry on any commerce with\nit, either never arrived at it, but wandered up and down the sea, or\nwere on a sudden wrecked upon its cliffs, till the incantatory spell or\n_pishag_, as the Manxs say, was broken by the fishermen stranded there,\nby whom notice was given to the people of their country, who sent\nships in order to make a further discovery. On their landing, they had\na fierce encounter with the little people, and having got the better\nof them, possessed themselves of Castle Rushen, and by degrees of the\nwhole Island.\u2014(_Collins_ in a note to his \u201cOde to Liberty.\u201d)\n\nOf the dwellings of these creatures under the sea, and of the treasure\nthey have accumulated there, many tales are told. The notion of a land\nunder the waves is very widely spread, and common to many nations.\nManxmen formerly asserted that a splendid city, with many towers and\ngilded minarets, once stood near Langness, on a spot now covered by\nthe sea, which, in peculiar states of the atmosphere, might have been\noccasionally seen in all its former magnificence.\n\nWaldron gives the following marvellous account of dwellings under the\nsea, stocked with treasure, which he was assured had been attested by a\nwhole ship\u2019s crew, and happened in the memory of some then living, but\nat which, nevertheless, \u201che was exceedingly surprised\u201d:\u2014\n\n\nDWELLINGS UNDER THE SEA.\n\nThere was, about some forty or fifty years since (1676), a project set\non foot for searching for treasures in the sea. Vessels were got ready,\nand machines made of glass, and cased with a thick, tough leather, to\nlet the person down who was to dive for the wealth. One of these ships\nhappening to sail near to the Isle of Man, and having heard that great\npersons had formerly taken refuge there, imagined there could not be a\nmore likely part of the ocean to afford the gain they were in search\nof, than this. They, therefore, let down the machine, and in it the\nperson who had undertaken to go on this expedition; they let him down\nby a vast length of rope, but he still plucking it, which was the sign\nfor those above to increase the quantity, they continued to do so, till\nthey knew he must be descended an infinite number of fathoms. In fine,\nhe gave the signal so long, that at last they found themselves out of\ncord, their whole stock being too little for his capacious inquisition.\nA very skilful mathematician being on board, said that he knew by the\nproportion of the line which was let down, he must have descended\nfrom the surface of the waters more than twice the number of leagues\nthat the moon is computed to be distant from the earth. But having,\nas I said, no more cord, they were obliged to turn the wheel, which,\nby degrees, brought him up again; at their opening the machine, and\ntaking him out, he appeared very much troubled, that his journey had\nso soon been stopped, at a period, telling them, that could he have\ngone a little further he should have brought discoveries well worth\nthe search. It is not to be supposed but everybody was impatient to be\ninformed of what kind they were, and being all gathered about him on\nthe main deck, as soon as he had recruited himself with a hearty swill\nof brandy, he began to relate in this manner:\u2014\n\nAfter I had passed the region of fishes, I descended into a pure\nelement\u2014clear as the air in the serenest and most unclouded day,\nthrough which, as I passed, I saw the bottom of the watery world, paved\nwith coral and a shining kind of pebbles, which glittered like the\nsunbeams reflected on a glass. I longed to tread the delightful paths,\nand never felt more exquisite delight, than when the machine I was\nenclosed in grazed upon it. On looking through the little windows of\nmy prison, I saw large streets and squares on every side, ornamented\nwith huge pyramids of crystal, not inferior in brightness to the finest\ndiamonds; and the most beautiful buildings\u2014not of stone, nor brick, but\nof mother of pearl, and embossed in various figures with shells of all\ncolours. The passage which led to one of these magnificent apartments\nbeing open, I endeavoured with my whole strength to move my enclosure\ntowards it, which I did, though with great difficulty, and very slowly.\nAt last, however, I got entrance into a very spacious room, in the\nmidst of which stood a large amber table, with several chairs round\nthe same. The floor of it was composed of rough diamonds, topazes,\nemeralds, rubies, and pearls. Here I doubted not but to make my voyage\nas profitable as it was pleasant, for could I have brought with me but\na few of these, they would have been of more value than all we could\nhope for in a thousand wrecks; but they were so closely wedged in, and\nso strongly cemented by time, that they were not to be unfastened. I\nsaw several chains, carcanets, and rings, of all manner of precious\nstones, finely cut, and set after our manner, which, I suppose, had\nbeen the prize of the winds and waves. These were hanging loosely on\nthe jasper walls, by strings made of rushes, which I might easily have\ntaken down; but as I had edged myself within half a foot of them, I\nwas unfortunately drawn back, through your want of line. In my return\nI met several comely mermen and beautiful mermaids, the inhabitants of\nthis blissful realm, swiftly descending towards it, but they seemed\nfrighted at my appearance, and glided at a distance from me, taking me,\nno doubt, for some monstrous and new created species.\n\nHere he ended his account, but grew so melancholy, and so much\nenamoured of those regions he had visited, that he quite lost all\nrelish for earthly pleasures, till continual pinings deprived him of\nhis life; having no hope of ever descending there again, all design of\nprosecuting the diving project being soon after laid aside.\n\n\nAPPARITIONS.\n\nStories of Apparitions and Spirits are common, as would naturally be\nexpected, among such an imaginative people as the Manx. The following\nwill suffice as specimens:\u2014\n\n\nTHE APPARITION OF CASTLE RUSHEN.\n\n  Be thou a spirit of health, or goblin damn\u2019d!\u2014_Shakspeare._\n\nA mighty bustle they make of an apparition which, they say, haunts\nCastle Rushen, in the form of a woman, who was some years ago executed\nfor the murder of her child. I have heard, not only persons who have\nbeen confined there for debt, but also the soldiers of the garrison,\naffirm they have seen it various times; but what I took most notice of,\nwas the report of a gentleman, of whose good understanding, as well\nas veracity, I have a very great opinion. He told me, that happening\nto be abroad late one night, and caught in an excessive storm of wind\nand rain, he saw a woman stand before the Castle Gate, where being not\nthe least shelter, it something surprised him, that anybody, much less\none of that sex, should not rather run to some little porch, or shed,\nof which there are several in Castletown, than choose to stand still\nexposed and alone, in such a dreadful tempest. His curiosity exciting\nhim to draw nearer, that he might discover who it was that seemed so\nlittle to regard the fury of the elements, he perceived she retreated\non his approach, and at last, he thought, went into the Castle, though\nthe gates were shut; this obliging him to think he had seen a spirit,\nsent him home very much terrified; but the next day, relating his\nadventure to some people who lived in the Castle, and describing as\nnear as he could the garb and stature of the apparition, they told\nhim it was that of the woman above mentioned, who had been frequently\nseen, by the soldiers on guard, to pass in and out of the gates, as\nwell as to walk through the rooms, though there was no visible means to\nenter. Though so familiar to the eye, no person has yet, however, had\nthe courage to speak to it, and as they say, a spirit has no power to\nreveal its mind without being conjured to do so in a proper manner, the\nreason of its being permitted to wander is unknown.\u2014_Waldron._\n\n\nA STRANGE APPARITION.\n\nA clergyman, accustomed to pass some hours every evening in a field\nnear his house, indulging in meditation and calling himself to an\naccount for the transactions of the past day, was in this place one\nnight, more than ordinarily wrapt in contemplation, he wandered,\nwithout thinking where he was, a considerable distance farther than it\nwas usual for him to do; and, as he told me, he knew not how far the\ndeep musing he was in might have carried him, if it had not suddenly\nbeen interrupted by a noise, which, at first, he took to be the distant\nbellowing of a bull, but, as he listened more heedfully to it, found\nthere was something more terrible in the sound than could proceed from\nthat creature. He confessed to me that he was no less affrighted than\nsurprised, especially when the noise coming still nearer, he imagined\nwhatever it was that it proceeded from, it must pass him; he had,\nhowever, presence enough of mind, to place himself with his back to\na hedge, where he fell on his knees, and began to pray to God, with\nall the vehemence so dreadful an occasion required. He had not been\nlong in that position, before he beheld something in the form of a\nbull, but infinitely larger than ever he had seen in England, much\nless in Man, where the cattle are very small in general. The eyes, he\nsaid, seemed to shoot forth flames, and the running of it was with\nsuch force, that the ground shook under it, as in an earthquake. It\nmade directly towards a little cottage, and there, after most horribly\nroaring, disappeared. The moon being then at the full, and shining in\nher utmost splendour, all these passages were perfectly visible to our\namazed divine, who having finished his ejaculation, and given thanks to\nGod for his preservation, went to the cottage, the owner of which, they\ntold him, was that moment dead. The good old gentleman was loth to pass\na censure which might be judged an uncharitable one; but the deceased\nhaving the character of a very ill liver, most people, who heard the\nstory, were apt to imagine this terrible apparition came to attend his\nlast moments.\u2014_Waldron._\n\n\nBEN VEG CARRAGHAN.\u2014(The Little Woman of Carraghan.)\n\nOnce upon a time there was a poor woman of very diminutive stature, who\nlived in the neighbourhood of Maughold Head. She earned her livelihood\nwith her spinning wheel, \u201cgoing upon the houses\u201d to work with it.\nFrom her cheerful disposition and readiness to do a good turn at all\ntimes, she was always welcome. She received in payment her board and\nlodgings, and the \u201cbit of pence.\u201d In this way she travelled and lived\nfor a considerable length of time, and it became notorious that she had\nmade \u201ca purse.\u201d Whether it was on this account or not that she was\nmade away with, has never to this day been known; but certain it is\nshe has been many times seen sitting on the side of Carraghan mountain\nwith her wheel on her shoulder, and putting her head on her arm as\nif in great trouble. Well it is for those who have occasion to pass\nover this mountain that they do not come upon the apparition of this\npoor woman, for fear some dire calamity might befall them. A few years\nago a person was returning to his home in the West Baldwin valley,\nabout two o\u2019clock in the afternoon, when he saw \u201cthe little woman\u201d\nsitting on her favourite spot. As soon as he came in sight she rose and\nendeavoured to go away, but he, being determined to solve the mystery,\nstarted in pursuit with his dogs, and sent three other persons, one\non each side, and one to the top of the mountain. The little woman,\nbeing thus surrounded, made many ineffectual attempts to escape, and at\nlast came close to one of the men and the dogs. The latter could not\nbe persuaded to touch her, but seemed in great trouble and shed tears.\nIt had previously been noticed that, on reaching a small _gill_, she\nimmediately vanished: and now, on reaching that spot, she disappeared,\nand has never been seen since. A man on the Northside afterwards\naffirmed that, on the same day, he had observed her hastening over\nNorth Barrule, in the direction of Maughold Head. The man who had been\nwith the dogs and close to the woman, at once fell ill, and was not\nable to do any work for more than six months afterwards.\u2014_Jenkinson._\n\n\nA LEGEND OF THE SOUND.\n\nNot far from the Sound there is a sea cave, into which one may\npenetrate by boat when the weather is fine. It is called _Ghaw kione\ndoo_, \u201cBlack Head Creek.\u201d It is remarkable from a weird story being\nattached to it, and also from the fact (?) of an inscription of some\nsort being sculptured above its entrance. My informant could not point\nout this inscription, but said he \u201chad heard it was somewhere about.\u201d\n\u201cOnce upon a time\u201d the cave was used by a pirate as a store-place for\nthe spoils taken in his expeditions. When he last sailed away on an\nexpedition, from which he never returned, he left one of his crew in\ncharge of the cave and of the treasure therein. Whether he and his crew\nwere overwhelmed by a storm, or were suspended from a gallows, the\nchronicler knew not; but he proceeded to relate that, after many years\nof waiting, the lonely guardian of the treasure cave disappeared also.\n\u201cNo doubt\u201d, continued my informant, \u201chaving been taken sick in the cave\nhe died there.\u201d At any rate he was never seen again. \u201cAn old fisherman\ntold me\u201d, said he, \u201cthat once while he was engaged in \u2018laying a bolk,\u2019\nclose to the cave, he was surprised to see a boat, manned by six\nsailors in red caps, come towards land, and rowing to the mouth of the\ncave disappear therein. Curious to know who they were and from whence\nthey came, he followed them into the cave, which has only one entrance,\nbut found it quite empty.\u201d\u2014_F. Swinnerton._\n\n\nTHE CHASMS.\n\nA respectable landholder and his servant, in the neighbourhood of\nSpanish Head, were one day gathering their sheep, somewhere about forty\nyears ago, when one of the best of them, to escape from a dog by which\nit was pursued, bounded into the mouth of that dark pit, he said, at\nthe brink of which you were so lately standing with listless temerity.\nBeing then young, and not easily daunted, I determined to descend for\nthe purpose of recovering my _loughtyn_ pet, notwithstanding the most\nurgent remonstrance on the part of my father, who was aware of many\nstrange incidents that happened there to former adventurers. I caused\nmyself to be let down, however, into the dark aperture in a basket\nattached to a rope, and every rope in the village was knotted, one\nto the end of another, and all used in lowering me into the pit, but\njust as I reached the bottom of it, I was mortified to hear the last\nbleat of my poor sheep, evidently struggling under the knife of the\nbutcher. As I advanced through a spacious cavern, to a place whence\nthe sound proceeded, I distinctly heard, in a neighbouring apartment,\nhuman voices in quick conversation, which, with the rattling of knives\nand forks, the drawing of corks, the decanting of liquor, and the\nuproarious noise which followed, tended to convince me that I was\nproceeding towards a company of bacchanalians, for whose gratification\nmy poor sheep had probably been despatched. Lest, therefore, I should\nshare the same fate, I made with all possible speed for the mouth of\nthe cavern; but just as I had set my foot on the sward, as many angry\nsounds issued from the pit as if a pack of harriers had been uncoupled\nat my heels. My descent and retreat had evidently been discovered by\nthe gentry below, but not till, thanks to Providence, I was out of\ntheir reach.\u2014_Train._\n\n\nTHE SPIRIT \u201cHOA HOA.\u201d\n\nThe disturbed spirit of a person shipwrecked on a rock adjacent to\nthis coast, wanders about it still, and sometimes makes so terrible a\nyelling, that it is heard at an incredible distance. They tell you\nthat houses even shake with it; and that, not only mankind, but all\nthe brute creation within hearing, tremble at the sound. But what\nserves very much to increase the shock is, that whenever it makes this\nextraordinary noise, it is a sure prediction of an approaching storm;\nnor does it ever happen, say they, but some ship or other splits, and\nits crew thrown up by the waves. At other times, the spirit cries out\nonly, \u201cHoa! hoa! hoa!\u201d with a voice little, if anything, louder than a\nhuman one.\u2014_Waldron._\n\n[Footnote 43: Manx Dictionary.]\n\n[Footnote 44: Manx Dictionary.]\n\n[Illustration]\n\n\n\n\n[Illustration]\n\n\n\n\nCHAPTER V.\n\nMAGIC WITCHCRAFT, &C.\n\n\nIT would seem that the inhabitants of Man and the other Western Isles\nof Scotland had acquired a reputation for magical powers at an early\nperiod. For the bard, who accompanied Hakon, king of Norway, in his\nexpedition to these parts in 1203, wrote as follows:\u2014\u201cNow our deep\ninquiring sovereign encountered the horrid powers of enchantment and\nthe abominations of an impious race. The troubled flood tore many fair\ngallies from their moorings, and swept them anchorless before the\nwaves. A magic raised watery tempest blew upon our warriors, ambitious\nof conquest, and against the floating habitations of the brave.\u201d[45]\nTwo centuries later, we are told by Ranulph Higden that \u201cIn the Ilonde\nof Mann is sortilege and witchcraft used; for women there sell to\nshipmen wynde as it were closed under three knottes of threde, so\nthat the more wynde he would have the more knottes he must undo.\u201d[46]\nAccording to Sacheverell, Martholine, who was Governor of the Isle of\nMan in 1338, wrote a treatise against the practice of witchcraft then\nprevalent there.\n\nA profound belief in the power of Magic was one of the characteristics\nof Goidelic peoples, though indeed it was formerly all but universal.\nTheir paganism was a kind of fetichism which considered the various\nobjects of nature, especially the sun, as malignant beings, who had\nto be propitiated with offerings to avert their wrath. In connection\nwith this worship, a class of persons arose called _Druadh_, who stood\nbetween the people and their deities, and acquired great power over the\nformer by the influence they were supposed to be able to exert over\nthe latter by their sacrifices and magic arts. St. Patrick, who is\nsupposed to have driven the _Druadh_ from Ireland, prays in a very old\nhymn attributed to him, to be protected:\u2014\n\n      \u201cAgainst snares of demons,\n      Against black laws of heathens,\n  Against spells of women, smiths, and _Druads_.\u201d\n\nThese Goidelic _Druadh_[47] probably belonged to the same system as the\nGaulish Druids at a very remote period; but, by Julius C\u00e6sar\u2019s time,\nthe latter had picked up a little Greek philosophy, and were probably\ncomparatively well educated and superior men; while the _Druadh_\nin Britain, and more especially in Ireland and Man, being isolated\nfrom Continental influences, had shrunk into mere Magicians and\nMedicine-men. It was formerly supposed that they sacrificed to _Baal_\non the cromlechs within the stone circles, but more recent research\nhas shown that these mighty stone monuments are the memorials of a\npre-historic race, and that the Goidels, who, before the introduction\nof Christianity, worshipped the heavenly bodies, hills, fire, wells,\n&c., had no knowledge of the Ph\u0153nician _Baal_, or, indeed, of a\npersonal God of any kind. With the introduction of Christianity these\n_Druadh_ disappeared, but the beliefs they had inculcated survived\nin other forms, as it was believed that all the powers of evil were\nconcentrated in the devil and his myrmidons, that he could delegate\nhis powers to human beings who sold their souls to him, and who,\naccording to the nature of their functions or their sex, were called\nMagicians, Enchanters or Enchantresses, Sorcerers or Sorceresses,\nWizards or Witches. By their spells, or charms, they could bring all\nkinds of evil on human beings, but by counter-charms they could also\nalleviate those evils. The Magicians, Enchanters, and Enchantresses\nbelonged to the higher order of these beings. They had spirits or\ndemons at their command, and were proficient in the occult sciences,\nbut would not condescend to the petty malignity occasionally practised\nby the Sorcerers and Sorceresses, the Wizards and the Witches. The only\nMagician who is remembered by name in the Isle of Man is the famous\n_Manannan_ (see Chapter I.) There is also the Enchantress _Tehi_, and\nthe Sorceress, or rather Prophetess, called _Caillagh-ny-Ghueshag_,\na sort of Manx Mother Shipton, who appears to have been superior to\nmost of her kind. To the lower and much more common order of these\nbeings belong those who practised witchcraft, which may be defined\nto be a supernatural power which persons were formerly supposed to\nobtain by entering into compact with the devil. As soon as the bargain\nwas concluded, the devil was said to deliver to the Wizard or Witch\nan imp or familiar spirit, to be ready at call to do whatever it was\ndirected. By the aid of this imp and the devil together, the Witch\u2014who\nwas almost always an old woman, the Wizard being comparatively\nuncommon\u2014was enabled to transport herself through the air on a\nbroomstick, and transform herself into various shapes, particularly\nthose of cats and hares; to inflict diseases on whomsoever she chose,\nand to punish her enemies in various ways. The belief in witchcraft is\nvery ancient, being common in Europe till the sixteenth century, and\nit maintained its ground till the middle of the seventeenth century;\nindeed it is not altogether extinct either in the Isle of Man, or\nelsewhere, at the present day. A special attribute of Sorcerers and\nWitches was the possession of the \u201cEvil Eye.\u201d This was supposed to be\nan influence in virtue of which its possessor could injure whomsoever\nhe or she cast a hostile or envious eye upon, and to be the cause of\nmany things going wrong. For instance, if anyone took suddenly ill,\nif a cow was diseased, or any difficulty occurred in churning, if the\nhens did not lay well, &c., the operation of the \u201cEvil Eye\u201d was at\nonce suspected. Before curing any of these complaints, it was first\nnecessary to discover the operator. One of the most approved methods\nof doing this, in the case of a diseased animal, is to burn it; when,\nas Train remarks, \u201cThe first person that passes that way after the\nfire is kindled, is recognised as the witch or wizard.\u201d Fire, indeed,\nwas considered generally efficacious against Witches and their wiles,\nand was used at special seasons, as we shall see later (Chapter VI.),\nwhen they were supposed to be more powerful than usual. When the\npossessor of the \u201cEvil Eye\u201d was discovered, the next step was to cure\nthe disease, and this was frequently effected by picking up the dust\nfrom beneath the feet or from the threshold of the suspected Witch, and\nrubbing it on her victim.\n\nBut there were cases in which the popular and well-known methods\nfailed, when recourse was had to the practitioners called \u201cCharmers\u201d,\nor \u201cWitch-doctors.\u201d These Charmers\u2014_Fer-obbee_, \u201cMen-charmers\u201d,\nand _Ben-obbee_, \u201cWomen-charmers\u201d, as they might be either men or\nwomen\u2014used certain formulas and practised various ceremonies for the\npurpose of curing diseases, or, occasionally, of causing them; and they\nalso made use of their powers to counteract the spells of Fairies as\nwell as those of the malevolent Sorcerers or Witches. For diseases, in\naddition to using charms, they administered medicinal herbs and applied\nfasting spittle, in the virtues of which there was a very general\nbelief, but to accomplish the more recondite branch of their profession\nthey used charms and incantations[48] only. They were all more or\nless tainted with the suspicion of dabbling a little in sorcery and\nwitchcraft on their own account, but, as their powers were on the whole\nused for good purposes, they were tolerated.\n\nOne of the best known of these Witch-doctors was Teare, of Ballawhane,\nwho was described by Train as follows:\u2014\u201cThe Seer is a little man,\nfar advanced into the vale of life; in appearance he was healthy and\nactive; he wore a low-crown slouched hat, evidently too large for his\nhead, with a broad brim; his coat, of an old-fashioned make, with\nhis vest and breeches, were all of _loughtyn_ wool, which had never\nundergone any process of dyeing; his shoes, also, were of a colour\nnot to be distinguished from his stockings, which were likewise of\n_loughtyn_ wool.\u201d He was said to have been the most powerful of all\nthese practitioners, and when their prescriptions had failed in\nproducing the desired effect, he was applied to. The messenger that was\ndespatched to him on such occasions was neither to eat nor to drink\nby the way, nor even to tell any person his mission. The recovery was\nsupposed to be perceptible from the time the case was stated to him.\nThese powers were supposed to be hereditary, and were handed down in\nthe same family for generations. There is for instance, a daughter of\nTeare\u2019s still practising the same art, and she is resorted to by the\nfishermen for the sake of having their nets charmed, and so cause them\nto be lucky in their fishing.[49] To preserve these powers intact from\ngeneration to generation, it was supposed to be necessary to hand them\ndown from a man to a woman, but in the next generation from a woman\nto a man, and so on. Having thus referred to the methods of detecting\nWitches and of protecting and curing those that were attacked by them,\nwe will now proceed to show how they were punished. The Law with regard\nto witchcraft and kindred practices was very severe in every part of\nEurope, and, it is said, that in England alone, no less than 30,000\nWizards and Witches have suffered at the stake. Blackstone writes\nwith regard to the law on this subject in England as follows:\u2014\u201cOur\nlaw once included in the list of crime, that of actual witchcraft\nor intercourse with evil spirits; and though it has now no longer a\nplace among them, its exclusion is not to be understood as implying a\ndenial of the possibility of such an offence. To deny this, would be to\ncontradict the revealed word of God in various passages both of the\nOld and New Testament; and the thing itself is a truth to which every\nnation hath in its turn borne testimony; either by examples seemingly\nwell attested, or by prohibitory laws, which at least suppose the\npossibility of a commerce with evil spirits. * * *\n\nBy the Statute 33, Henry VIII., all witchcraft and sorcery were\ndeclared to be \u2018felony without benefit of clergy,\u2019 and by 1. Jac. 1.,\n\u2018all persons invoking any evil spirits, or consulting, covenanting\nwith, entertaining, employing, feeding or rewarding any evil spirit;\n... or killing, or hurting any person by such infernal arts; should be\nguilty of felony and suffer death; and if any person should attempt,\nby sorcery, to discover hidden treasure, or to restore stolen goods,\nor to provoke unlawful love, or to hurt any man or beast, he, or she,\nshould suffer imprisonment and pillory for the first offence, and death\nfor the second.\u2019 These acts long continued in force, to the terror\nof all antient females in the kingdom; and many poor wretches were\nsacrificed thereby to the prejudice of their neighbours and their own\nillusions; not a few having confessed the fact at the gallows.\u201d In the\nIsle of Man, too, legislation on this subject was not neglected, for we\nfind, by the 50th Spiritual Law, that \u201call such as are suspected for\nsorcerie and witchcraft are to be presented to the Chapter Quest, then\nthe Ordinary in such cases finding any suspicion is to impannel a jury\nof honest men within the same parish and the party suspected in the\nmeantime to be committed to the Bishop\u2019s Prison, and all the offences\nand crimes the jury doth find the Ordinary shall write, and if the jury\ncan prove any notorious fault or crime done by the same person, then\nthe Ordinary to deliver him out of the Bishop\u2019s Prison to the Lord\u2019s\nJail and Court.\u201d It is supposed that in old times the usual result of\nthe legal procedure against Witches was that they were subjected to\ntwo so-called forms of ordeal, but which were really means of putting\nthem to death, as, if they survived the first, the second would almost\ncertainly prove fatal, for they were said to have been thrown into\nthe middle of the _Curragh Glass_, or \u201cgreen bog\u201d pool, in the valley\nbelow Greeba mountain. If they sank, their bodies were taken out of\nthe water, carried home, waked, and received a Christian burial; but\nif, to save themselves from drowning, they managed to paddle to either\nside, they were instantly declared guilty of the crime of which they\nwere charged, and were consequently either burned alive as unconvicted\nwitches, or rolled from the top of _Slieau Whuallian_ in spiked\nbarrels. Thus literally was followed the Scripture maxim, \u201cThou shalt\nnot suffer a witch to live.\u201d\n\nThe following extracts from the Manx Episcopal and Civil Records show,\nhowever, that our forefathers dealt with these poor creatures in the\nseventeenth century, and later, in a milder fashion than they did,\naccording to tradition, at an earlier date:\u2014\n\n 1638.\u2014Whereas Jony Tear hath been presented by the Chapter Quest upon\n information given them that she was seen together with an Irish woman\n in a gill pulling strange herbs, and whereas the said Jony Tear hath\n cleared herself, her slanderers had to ask her forgiveness before the\n congregation.\n\nThe following entry, taken from the _Liber Scaccar_, or Exchequer Book,\nappears in the Malew Register in 1659. It affords an instance of the\nenforcement of Church discipline by the temporal ruler who took the\nBishop\u2019s place during the time of the Commonwealth:\u2014\n\n Bishop\u2019s Court, 30th September, 1659.\u2014Whereas Mrs. Jane Cesar hath\n been accused upon suspicion of witchcraft, charminge or sorscerie,\n whereupon certaine examinacons have been taken. And the said case\n being putt to the triall of a jurie, they the said jurors (after\n examinacon of the business) have this day cleared and acquitted ye\n said Jane Cesar of the accusacon aforesaid as by theire Answere\n may appeare. Nevertheles that the said Jane Cesar may declare her\n inocencie of such practizes and that shee doth renounce the same as\n diabolicall and wicked; she is hereby ordered to acknowledge the same\n before the Congregacon off (sic.) Kk. Malew Parish on the next Lord\u2019s\n day to the end that others may be admonished to relinquish detest\n and abhor such delusions which are of great inducement to greater\n temptacons and are too frequently practized in this Island as is dayly\n observed. Of which if any one shall be hereafter accused and the same\n lawfully proved such persons are to be severely fined and punished, or\n otherwise proceeded against accordinge as the law doth provide in such\n cases.\n\n  (Signed) Jam. Chaloner.\n\n To Sr. Tho. Parr minister of Kk Malew who is to read ye before his\n Congregacon the next Sabbath in English and Manxe and to return this\n Order with the acknowledgment made as aforesaid into the Comptrouleres\n office afterwards. True Coppie agreeinge with ye originall.\n\n October the 2nd, 1659\n\n  (Signed) J. Woods.\n\nIt is certainly remarkable that this unfortunate woman, after being\nacquitted by the jury of the offence alleged against her, should be\nordered \u201cto acknowledge the same before the congregation\u201d, and at the\nsame time \u201cto declare her innocencie.\u201d\n\nThe following, in 1690, is from the Archideaconal Register:\u2014\n\n We, whose names are hereunder written, being sworn in a jury of\n inquiry to take evidence in some difference between Gilbert Moore and\n John Steon about witchcraft, picking of herbs, and strikening them\n unknown, do give in our verdict as followeth:\u2014Ann Callister, alias\n Karran, and Grace Cowley, being sworn and examined say that John Steon\n said unto Ann Callister thou b\u2014\u2014 and w\u2014\u2014 that little fat that thou\n has gotten upon thee I will take it oft thee in a short time, and\n since that time she has lost very many of her goods, and furth: saith\n not, Ann Callister further saith that John Steon\u2019s wife said unto\n her that she knew an herb, that if a man drank of the drink of it he\n would forget himself, but if one drank of it twice he would forget\n himself for ever\u2014and further saith not. John Corlet and William Tear\n swore that Daniel Quayle told them that John Steon gave him an herb\n to put to his eyes and he never saw afterward, and further saith not.\n Gilbert Callister and Ann Callister declared that the said Daniel\n Quayle\u2019s wife told them the same words, and further saith not. Dollin\n Gawn sworn, examined, saith that himself and John Steon chid (sic) and\n the said John Steon promised to give him loss, and shortly after he\n received it, & furth: saith not. Dollin Gawn\u2019s wife sworn, examined,\n saith that the same John Steon told her that he knew that none of her\n children should inherit that little place they had, and since that\n time one of her child^n dyed and another is now a cripple at her fire\n side, and furth: saith not. Adam Callister sworn, examined, saith that\n he came with John Corlett and John Steon from church and John Corlett\n told Steon he would present him to the great inquest, and the said\n Steon answered that he could not tell whether he would be able to do\n so, but that he might be sick and have need to be washed in tobacco\n water and swines broth, and further saith not. Ann Cowle sworn,\n examined, saith that John Steon said unto her he would deceive her and\n blind her, and strike her unknown. Adam Callister sworn, examined,\n saith that the said Steon told him that he would strike him unawares,\n and John Corlett declared that that was the common report he had heard\n of John Steon that he would strike people unknown and furth: saith\n not. Gilbert Moore sworn, examined, saith that the said Steon came\n to his house and said to his wife and children that he would strike\n them unawares so that they should not know of it, and since that time\n he lost abundance (sic) of his goods, and furth: saith not. Gilbert\n Moore likewise and Pat. Cowley sworn, examined, say John Steon came\n to the plough to Gilbert Moore for the lone (sic) of a Manks spade,\n and the said Moore denyed him, whereupon Steon told him he would do\n him a mischief and that shortly and within a while after one of his\n oxen were struck lame so the said Moore sent to Steon to come to see\n the Ox, and Steon coming spit upon the Ox and handled him and he\n recovered, and further saith not. Mrs. Nelson sworn, examined, saith\n that John Steon told her that he knew she would be willing to deliver\n up her land unto Grinsey and Richard Cannell, and the said Mrs. Nelson\n asked him how did he know, whereupon the said Steon replyed that he\n knew she would be willing to give them payment for taking it from her\n and they would not accept of it, and further saith not. Pat. Cannell\n sworn and examined saith that he came upon John Steon\u2019s daughter\n picking of herbs in the Court land where corn was sowen on our Lady\n day in Lent a little after break of day. Ellin^r Cannell sworn,\n examined, saith as aboves^{d,} Jaine Quayle examined saith that she\n saw an herb with John Steon\u2019s daughter, and asked what that was for\n and she said to preserve her from the flux and seeing something else\n with her she said it was to preserve her from the feaver.\u2014Having taken\n the above depositions we find said Steon to be guilty, and leave him\n to the discretion of the Court for fine and punishment. Jo. Quayle his\n m^{k.} \u00d7, Gilb^{t.} Callist^r his m^{k.} \u00d7, Pat. Caine his m^{k.} \u00d7,\n and W^{m.} Quayle his m^{k.} \u00d7.\n\nAt Kirk Michael, July 31, 1712, one Alice Knakill, _alias_ Moor, of\nKirk Lonan, confessed to a charge of having taken up some earth from\nunder a neighbour\u2019s door, and burnt it to ashes, which she gave to her\ncattle, \u201cwith an intention, as she owns, to make them give more milk.\nAlso another woman declares that the said Alice Knakill cut a piece out\nof her petticoat and burnt it to powder, which she drank with a design,\nas she confessed, to recover her health, and procure sleep. Both which\ncharms she owns to have been taught her by an Irishwoman.\u201d She was\nsentenced to three Sundays\u2019 penance in the neighbouring churches. In\nthe following year, Alice Cowley, of Ballaugh, a regular dealer in\ncharms, and known as such far and wide in the Island, was brought\nbefore the Consistory Court. It was then deposed that this old crone,\n\u201caddressed herself to a youth, and told him, if he would give her a\nninepenny piece, she would give him something that would make a young\nwoman fall in love with him, which proves to be a powder in a paper,\nwhich he believes to be the powder of some of the bright stones that\nare at Foxdale.\u201d Her dealings with married women, under the pretence\nof removing barreness; with farmers for procuring a crop of corn, or\nmaking the herd fruitful; with young women for procuring lovers; and\nwith parents for the recovery of a sick child were also deposed to;\nthe mischief in each case being implied to be the Witch\u2019s doing, and\nthought to be remedied by drawing blood from her. All these charges\nwere proved, and Alice was sentenced, by the Bishop and Vicars-General,\nto \u201cthirty days\u2019 imprisonment, and before releasement to give\nsufficient security to stand two hours in a white sheet, a white wand\nin her right hand, and these words, \u2018for charming and sorcery,\u2019 in\ncapital letters on her breast, in the four market towns of this Island,\nat the public cross, in the height of the market; and afterwards to do\npenance in Ballaugh Church.\u201d\n\nIn 1716, a woman from Jurby complained to Vicar-General Walker that\nshe and her husband had been \u201csuspected to have been out early in the\nmorning last May-Day, walking on the dew in their neighbours\u2019 fields,\nwith a design to prejudice them in the increase of their crop\u201d, and\nthat though this calumny had been disproved by evidence, it was\nstill repeated. It was, therefore, ordered by the Court, in order\n\u201cto discourage such vile and unchristian thoughts of one neighbour\nreceiving damage from another, by any trivial, foolish customs of that\nkind, which betray great weakness of faith and trust in God\u201d, that a\nfine of \u00a33, and imprisonment for forty days, besides further punishment\nat the Ordinary\u2019s discretion, should be imposed on anyone reviving the\nstory.\n\nBishop Wilson evidently viewed the practice of charming with\nabhorrence, as we find him writing about it, in 1741, as\nfollows:\u2014\u201cThere is a cursed practice carried on secretly by Satan and\nhis instruments, which I beseech you, my brethren, take this proper\noccasion[50] to speak upon: both to terrify those that practice it, and\nto confirm people\u2019s faith in God, against any hurt the devil or his\nagents can do them. Many complaints have been brought into our courts\nagainst people using foolish and wicked charms and arts, either to\ninjure their neighbour in his goods, or to transfer them to themselves,\nto the great dishonour of God, who alone can increase the fruits of the\nearth to our comfort, or withhold them for our sins; and, indeed, it\nis for want of a true faith in God\u2019s power and goodness that makes men\nafraid of what such wretched instruments of Satan can do....\u201d\n\nThere are many other similar presentments to be found in the Records\nduring the seventeenth and eighteenth centuries, but we will content\nourselves with mentioning two cases which have come into the Courts in\nthe present century. In the _Manx Sun_ newspaper of the 5th of January,\n1838, it is reported that \u201ca case of sorcery was recently brought into\nand solemnly heard in one of the Courts of Law.\u201d About the same time\nthe then Deemster McHutchin was applied to for a warrant against a\nWitch on the charge of depriving cows of their milk, and causing them\nto sicken. He, however, wisely asked a veterinary surgeon to supply a\nremedy, and thus put a stop to the prosecution.\n\nThe following account was published in the _Mona\u2019s Herald_ newspaper\nof the 10th of January, 1844, concerning the proceedings against a\nsuspected Witch:\u2014\u201cA farmer in the parish of Marown, having lost in\nsuccession, a heifer, a cow, and a horse, attributed the death of these\nanimals to the influence of witchcraft. Consequently he obtained a\ntrespass warrant from one of the Deemsters, under authority of which\na jury was sworn, and a number of persons summoned as witnesses and\nexamined. Such questions as the following were put: \u2018Did you ever witch\nQuine\u2019s cattle?\u2019 \u2018Do you bear malice against Quine?\u2019 \u2018Did you hear\nanybody talking about Quine before his cattle died, and seeming to\ngrudge him what he possessed?\u2019 Among those who were sworn was Quine\u2019s\nsister-in-law, and on being asked if she ever came _in any shape or\nform_ to do Quine or his goods an injury, she confessed \u2018that she had\nonce passed through Quine\u2019s fields without leave.\u2019 The poor woman was\nfrightened into paying the costs in consequence of this. While the\ncase was going on someone let loose a wild rabbit in the room. On the\nappearance of this unexpected visitor all became terrified, crying,\n\u2018The Witch, the Witch!\u2019 This continued for several minutes, till one of\nthe party, more courageous than the rest, seized the supposed Witch,\nand, while depriving the harmless creature of existence, triumphantly\nexclaimed, \u2018You shall not trouble poor Quine again.\u2019\u201d\n\nThe stories which follow relate to the various practices of MAGIC,\nENCHANTMENT, SORCERY, and WITCHCRAFT. A list of the CHARMS most in\nvogue is also given.\n\n\nTHE MAGICIAN\u2019S PALACE.\n\n  In visionary glory rear\u2019d,\n  The gorgeous castle disappear\u2019d;\n  And a bare heath\u2019s unfruitful plain\n  Usurp\u2019d the wizard\u2019s proud domain. _Warton._\n\nIn the days of enchantment a certain great magician had, by his art,\nraised for himself the most magnificent palace in the Isle of Man that\neye ever beheld; but none who, either out of curiosity or a desire of\nbeing entertained there, went to it but was immediately converted into\nstone, or at least had the appearance of it, so implacable an enemy was\nthe wicked master of it to all his own species, being served only by\ninfernal spirits. He became at length so much the terror of the whole\nIsland that no person would venture to live or pass within several\nleagues of his habitation, so that all that side of the country was\nin a manner desolate, to the great loss and detriment of the place\nin general. This had continued for the space of three years, when\nan accident, or rather the peculiar direction of divine providence,\nwas pleased in mercy to deliver them from the terror of so cruel a\nneighbour.\n\nA poor man, whom one may justly term a pilgrim, having nothing to\nsubsist on but what he procured by imploring the charity of those\nable to afford him succour, happening to travel on that side of the\nIsland, not knowing anything of the fame of this enchanter, and\nperceiving no house inhabited, nor any cottage even, where he might\nget a lodging, and it growing dark, he was in terrible apprehensions\nof being under the necessity of taking up his lodgings on those bleak\nmountains, yet wandering on as long as light permitted, in hopes of\nbetter fortune, he, at last, came within sight of this palace, which\nfilled his heart with much joy. Coming near it, he beheld large\npiazzas, which surrounded that magnificent building, and believing\nthese might serve him for a resting-place, without being troublesome\nto any of the servants, whose churlish disposition in other places\ndid not always afford a ready welcome to strangers, he chose rather\nto content himself with resting his wearied limbs on the marble floor\nthan entreat a reception into any of the barns, which, perhaps, might\nbe denied. In a word, he sat down on a bench in one of these piazzas,\nand, finding himself hungry, he took out of his pouch a piece of meat\nand bread, which he had begged at the last town he had passed through.\nHe had also a little salt, which, by dipping his meat in the dark,\nhe happened to spill some on the floor, on which he presently heard\nthe most terrible groans to issue from the earth beneath, vast winds\nseemed to be let loose from every quarter of the element, all the face\nof heaven was deformed with lightning, the most dreadful thunder\nrattled over his head, and in less than a moment this fine palace,\nwith all its proud and lofty piazzas, porticos, and brazen doors,\nvanished into the air, and he found himself in the midst of a wide,\ndesert, mountaneous plain, without the least appearance of anything he\nhad formerly seen. Surprised as he was, he instantly betook himself\nto his prayers, nor removed from his knees till day began to break,\nwhen, after thanking God for bringing him safe through the dangers of\nthe night past, he made what speed he could to the next village, and\nrelating the adventure just as it was to the inhabitants, they could\nnot at first give credit to what he said, but, going in great numbers\ntowards the place where the palace of the necromancer had stood, they\nwere convinced, and all joined in prayer and thanksgiving for so great\na deliverance.\n\nIt was presently concluded, from what the pilgrim said, that the salt\nspilt on the ground had occasioned this dissolution of the palace, and\nfor that reason salt has ever since been in such estimation among them\nthat no person will go out on any material affair without taking some\nin their pockets, much less remove from one house to another, marry,\nput out a child, or take one to nurse, without salt being mutually\ninterchanged; nay, though a poor creature be almost famished in the\nstreets, he will not accept any food you will give him unless you join\nsalt to the rest of your benevolence.\u2014_Waldron._\n\nSalt has borne a conspicuous part in many superstitious ceremonies.\nThe high priest of the Jews was ordered to season all offerings with\nsalt.[51] The Egyptians and Romans also used it in their sacrifices.\nIn Ireland, before the seed is put into the ground, salt is sent into\nthe field for the purpose of counteracting the power of the witches\nand fairies. So in the Isle of Man, salt was placed in the churn lest\nthe fairies should prevent the production of butter. Salt was formerly\nplaced on the breast of a corpse in the Isle of Man, as elsewhere, as\nan emblem of the immortality of the soul. The dread of spilling salt\nwas a general superstition.\n\n\nORIGIN OF KING WILLIAM\u2019S SANDS.\n\nThey tell you that the Island was once much larger than it is at\npresent; but that a magician, who had great power over it, and\ncommitted many wonderful and horrible things, being opposed by one\nwho was a friend to the place, and at length, overcome by him, he, in\nrevenge, raised a furious wind, not only in the air, but also in the\nbosom of the earth, which, rending it, tore off several pieces, which,\nfloating in the sea, in process of time were converted into stone,\nand became those rocks which are now so dangerous to shipping. The\nsmaller fragments, they say, are sands, which, waving up and down, are\nat sometimes to be seen, and at others, shift themselves far off the\ncoast. They maintain that it was on one of these that the late King\nWilliam had liked to have perished, and strengthen this suggestion by\nthe trial of the pilot, who must infallibly have been hanged, if on\nstrict examination of all the charts there had been in any of them the\nleast mention made of any such sands, but, however, these floating\nruins have ever since remained, and from thence are called, King\nWilliam\u2019s Sands.\u2014_Waldron._\n\n\nTHE DEVIL\u2019S DEN.\n\n  \u201cDeeper than plummet ever sounded.\u201d\u2014_Shakspeare._\n\nAbout a league and a half from Barrule, there is a hole in the earth,\njust at the foot of the mountain, which they call \u201cThe Devil\u2019s Den.\u201d\nThey tell you, that, in the days of enchantment, persons were there\nconfined by the magicians, and that it now contains a very great\nprince, who never knew death, but has for the space of six hundred\nyears been bound by magic spells; but in what manner he lies, or in\nwhat form, none had ever courage enough to explore. They add, that if\nyou carry a horse, a dog, or any other animal to the mouth of this\nhole, its hair will stand on end, and its eyes stare, and a damp sweat\ncover its whole body. Strange noises are also said to have been heard\nto issue from this place, and I knew a man once, who positively averred\nthat his great-grandfather saw a huge dragon, with a tail and wings\nthat darkened all the element, and the eyes that seemed two globes of\nfire, descend swiftly into it, and after that, heard most terrible\nshrieks and groans from within.\u2014_Waldron._\n\n\nTHE SUBMERGED ISLAND.\n\nThere was supposed to be a submerged island near Port Soderick which\nappeared every seven years. Train relates the story of one of these\nappearances as follows:\u2014\u201cMany a time and oft had Nora Cain heard\nher old grandsire relate the tradition of the enchanted island at\nPort Soderick, while sitting spinning by the turf fire on a winter\u2019s\nevening. It was in the days of the Great Fin MacCooil, that mighty\nmagician, who, for some insult he had received from the people who\nlived on a beautiful island, off Port Soderick, cast his spell over\nit, and submerged it to the bottom of the ocean, transforming the\ninhabitants into blocks of granite. It was permitted them, once in\nseven years, to come to the surface for the short space of thirty\nminutes, during which time the enchantment might be broken if any\nperson had the boldness to place a Bible on any part of the enchanted\nland when at its original altitude above the waters of the deep.\n\nOn one occasion, it was about the end of September, on a fine moonlight\nnight, Nora was sauntering along the little bay in sweet converse with\nher lover, when she observed something in the distance which continued\nto increase in size. It struck her to be none other than the enchanted\nisle she so often had heard of. It continued gradually rising above\nthe surface of the water, when, suddenly disentangling herself from\nthe arm of her lover, she hastened home with all the speed she could,\nand rushed into the cottage, crying out, and breathless with her\nhaste, \u201cThe Bible, the Bible, the Bible!\u201d to the utter amazement of\nthe inmates, who could not at the moment imagine what had possessed\nher. After explaining what she had seen, she seized hold of the coveted\nvolume and hastened back to the beach, but, alas! only just in time to\nsee the last portion of the enchanted isle subside once more to its\ndestined fate of another seven years\u2019 submersion.\n\nFrom that night poor Nora gradually pined away, and was soon after\nfollowed to her grave by her disconsolate lover. It is said from that\ntime no person has had the hardihood to make a similar attempt, lest,\nin case of failure, the enchanter in revenge might cast his club over\nMona also.\n\n\nTEHI-TEGI, THE ENCHANTRESS.\n\n                \u201cWith lips of rosy hue,\n  Dipp\u2019d five times over in ambrosial dew,\n  She led them to their destruction.\u201d\u2014_Old Poet._\n\nA famous enchantress, sojourning in this Island, had by her diabolical\narts made herself appear so lovely in the eyes of men that she ensnared\nthe hearts of as many as beheld her. The passion they had for her so\ntook up all their hearts that they entirely neglected their usual\noccupations. They neither ploughed nor sowed, neither built houses,\nnor repaired them; their gardens were all overgrown with weeds, and\ntheir once fertile fields were covered with stones; their cattle died\nfor want of pasture; their turf lay in the bowels of the earth undug\nfor, and everything had the appearance of an utter desolation, even\npropagation ceased, for no man could have the least inclination for any\nwoman but this universal charmer, who smiled on them, permitted them to\nfollow and admire her, and gave everyone leave to hope himself would be\nat last the happy He. When she had thus allured the male part of the\nIsland, she pretended one day to go a progress through the provinces,\nand being attended by all her adorers on foot, while she rode on a\nmilk-white palfrey, in a kind of triumph at the head of them. She led\nthem into a deep river, which by her art she made seem passable, and\nwhen they were all come a good way in it, she caused a sudden wind\nto rise, which, driving the waters in such abundance to one place,\nswallowed up the poor lovers, to the number of six hundred, in their\ntumultuous waves. After which, the sorceress was seen by some persons,\nwho stood on the shore, to convert herself into a bat, and fly through\nthe air till she was out of sight, as did her palfrey into a sea hog or\nporpoise, and instantly plunged itself to the bottom of the stream.\n\nTo prevent the recurrence of a like disaster, it was ordained that the\nwomen should go on foot and follow the men henceforth, which custom\nis so religiously observed, that if by chance a woman is seen walking\nbefore a man, whoever sees her cries out immediately, \u201cTehi! Tegi!\u201d\nwhich, it would appear, is the name of the enchantress who occasioned\nthis law.\u2014_Waldron._\n\n\nCAILLAGH-NY-GHUESHAG.\n\n_Caillagh_ was the name given to an old woman, and, from the ugliness\nassociated with old women, it came to mean a hag or witch. The most\nfamous _Caillagh_ was an old woman called _Caillagh-ny-Ghueshag_,\n\u201cold woman of the spells\u201d, or the Sorceress. She was an adept\nat chiromancy\u2014_Faaishlaght_\u2014and could perform a charm or\nincantation\u2014_pisag_; but her posthumous reputation arose mainly from\nher having foretold certain things, which, she said, were to happen\nbefore the end of the world. Such of her predictions as have been\nrecorded certainly related to very trifling events. There was a small\ntreen chapel called _Cabbal-keeill-Vout_, between the Foxdale river\nand Slieau-whallin, concerning which she is said to have predicted as\nfollows:\u2014\n\n  _Tra Vees Cabbal-keeill-Vout ersooyl lesh-y-hooilley,\n  Cha bee cle\u00efn Quirk Slieau-whallin veg sodjey._\n\n_i.e._, \u201cWhen the Chapel Keeil-Vout shall be taken away by the flood\nthe Quirk family will be no longer in Slieau Whallin.\u201d It is said that\nabout 70 years ago the last fragment of the chapel and the last of the\nQuirks of Slieau Whallin disappeared simultaneously. The following\nsayings are also attributed to her:\u2014_Dy beagh chimlee caardagh ayns\nchooilley hie roish jerrey yn theill_\u2014\u201cThat there would be a smithy\nchimney in every house before the end of the world;\u201d and that _Dy nee\nass claghyn glassey yoghe sleih nyn arran_\u2014\u201cPeople would get their\nbread from grey stones.\u201d Like many other prophecies, these decidedly\nrequire an interpreter! Another saying that was attributed to her was\nthat \u201cthe Manx and the Scotch will come so near as to throw their\nbeetles at each other.\u201d Certainly, the Point of Ayre is extending\nslowly towards Scotland, but thousands of years would have to elapse,\neven if the same process continued steadily, before it could get\nthere.\u2014_Harrison._\n\n\nTHE GLENCRUTCHERY WELL.\n\nA story is told of a girl who was going to the Glencrutchery well\nfor water, and met an old man, who had the reputation of being a\nsorcerer,[52] on her way. He asked her where she was going. \u201cGoing to\nyour well for water\u201d, she said. \u201cIs there no water in your well?\u201d said\nhe. She replied that there was, but that her mistress had sent her to\nget water from his well. He then gave her some money, and told her to\ntake the water out of their own well. The girl took the money, which\nconfirmed the charm, and went to the fair, which was going on that day,\nafter fetching the water home. When she returned home in the evening\nher mistress asked her where she had got the water, as she had been\nchurning all day without getting any butter.\u2014_Oral._\n\n\nTHE EFFIGY.\n\nIn a lonely part of the northern district of the Island stood the\ncottage of an old woman, who had been long suspected of being a\npractitioner of the \u201cblack art\u201d, to the detriment of many of her\nneighbours. A person of great courage having had occasion to pass that\nremote dwelling one night, at a late hour, and seeing a strong light\nwithin, on peeping through a chink in the door, perceived distinctly\nthe old beldame busily turning an image before a large fire, and\nsticking pins into it occasionally, on which she muttered a cabalistic\nrhyme which he could not understand. Next morning, on hearing that the\nminister had been suddenly seized by a chronic disease on the preceding\nevening, which lasted till midnight, the man who had seen the crone\nat work at the very time the minister was tortured by racking pains,\npublicly charged her of being the sole cause of his indisposition,\nwhich was seemingly confirmed by the Captain of the Parish finding in\nher possession the image or supposed effigy of the minister, with an\nold bladder containing rusty nails, pins, and skewers. After having\nbeen tried and found guilty, she walked seemingly quite unconcerned to\nthe common place of execution, and just before she was bound to the\nstake, confessed the crime for which she was about to suffer.\u2014_Train._\n\n\nTHE WITCH OF SLIEU WHALLIAN.\n\n                                  They say,\n  Lamentings heard i\u2019 the air! strange screams of death.\n\n  \u2014_Shakspeare._\n\nAbout two miles from Peel, opposite to the Tynwald Mount, there is\na hill called Slieu Whallian, said to be haunted by the spirit of a\nmurdered witch, but, however, it does not appear to mortal eyes, but\nevery night joins its lamentations to the howling winds. This woman was\nput into a barrel with sharp iron spikes inserted round the interior,\npointing inwards, and thus, by the weight of herself and the apparatus,\nallowed to roll from the top of the hill to the bottom.\n\nMany other persons have suffered here in a similar manner, one of whom\nwas a man named Thomas Carran, who died protesting his innocence of\nthe crime of which he was accused. In proof of this, as he is said to\nhave predicted, a thorn-tree has since grown, and marks the fatal spot\non the summit of the hill, where the cask, in which he was enclosed,\nin fulfilment of the sentence awarded against him, was pushed over the\nbrow, to roll, and bound, and dash with headlong speed to the plain\nbelow.\u2014_Train._\n\n\nTHE BURNT BESOM.\n\nThe following story was told last year by a man who is now living:\u2014One\nmorning as he was returning from courting\u2014courting it should be\nmentioned was, and still is in the country districts, carried on at\nnight\u2014he saw a woman, who was a reputed Witch, at the four cross-roads,\nnear Regaby, sweeping a circle round her as large as that made by\nhorses when threshing. He kicked her, and took her besom (broom) from\nher, and hid it till mid-day, when he and some boys collected some dry\ngorse, fired it, and put the besom on top. Wonderful to relate, when\nburning it made reports like guns going off, which could be heard at\nAndreas Church. This besom had on it \u201c17 sorts of knots.\u201d Soon after\nits destruction the woman died.\u2014_Rhys._\n\n\nBUTTER BEWITCHED.\n\nOne day a woman who was a reputed Witch, called at the door of a\nneighbouring farm-house when churning was going on, and asked the\ndairy-maid for some buttermilk. Not having any, she refused and went\non churning; but from that moment it was of no avail, as the butter\nrefused to come, and she got none at all, while the Witch, who kept\nonly one cow, took sixteen pounds of butter to sell, the produce of her\ndairy, which was a common event with her when the farmers near her were\nunsuccessful.\u2014_Oral._\n\nThe following extract from a poem by the Rev. T. E. Brown, of Clifton,\nentitled \u201cThe Manx Witch\u201d, gives an excellent idea of the usual Manx\nnotions about these creatures:\u2014\n\n\nTHE MANX WITCH.\n\n  A wutch,[53] of coorse she was a wutch,\n  And a black wutch, the wuss that\u2019s goin\u2019\u2014\n  The white is\u2014well, I\u2019m hardly knowin\u2019.\n  Is the lek in[54]: but these ould things\n  That\u2019s sellin\u2019 charms to sailors\u2014rings,\n  Papers, ye know ...\n  I spose the most of ye\u2019s got the lek\n  Somewhere hung about your neck.\n  But there\u2019s odds of charms; for some is just\n  A sort of a blessin\u2019; but some is a cuss,\n  Most bitter\u2014brewed in the very gall\n  Of spite and hate, and\u2019ll creep and crawl\n  Over your body and over your sowl,\n  Aye, man! aye! at laste so I\u2019m tould;\n  And through and through, and making you sick,\n  And making you mad\u2014aw, they know the trick!\n  Cussin\u2019 your fingers and cussin\u2019 your toes,\n  Cussin\u2019 your mouth and cussin\u2019 your nose,\n  Every odd jint, and every limb,\n  And all your inside\u2014that\u2019s the thrim\u2014\n  Cussin\u2019 your horse and cussin\u2019 your cow,\n  Cussin\u2019 the boar and cussin\u2019 the sow\u2014\n  Everything that\u2019s got a tail.\n  Aye, and your spade, and your cart and your flail,\n  Plough and harras[55] stock and crop,\n  Nets and lines\u2014they\u2019ll navar stop.\n   . . . You\u2019ll be passin\u2019 by,\n  And not a word, but the evil eye.\u2014\n  There ye are! Your stuck, they\u2019ve done ye!\n  They\u2019ve got ye\u2014you\u2019re tuck! they\u2019ve put it upon ye!\n   . . . And harbs! they picks them\n  The right time of the moon, and they\u2019ll take and mix them.\n  Divils! divils! that\u2019s what they are!\n  And should be tuk and burnt the way\n  They used to be.\n\nThe following stories refer to the popular antidotes to the effects\nof witchcraft, which, as stated above, are mainly the use of fire and\ndust, the former being used partly as a preventive to witchcraft,\nand partly as a means of detecting the Witch, while the latter is\nan antidote only. The sacrifice of cattle by burning, as a means of\npreventing witchcraft, has been common even in the present century, and\nis secretly practised in the remote districts even now:\u2014\n\nThe cattle of a farmer, in the Parish of German, having been, in\nabout 1834, attacked by a kind of murrain, which he attributed to\nwitchcraft, he sought to stay the spreading of the disease by offering\nup a living calf as a burnt sacrifice. The ashes of this unfortunate\nbeast were collected and applied to the rest of the herd. A small\nchapel was afterwards built near the spot where this disgusting\nsacrifice took place, and was consequently called _Cabbal yn oural\nlosht_, \u201cChapel of the burnt offering.\u201d\u2014_Oral._\n\nA similar case occurred near the Union Mills in 1843.\n\nThe _Manx Sun_ newspaper describes the sacrifice of a calf in the\nParish of Maughold, in 1853, as follows:\u2014\u201cThe calf was dragged to an\neminence not far from the highway, a large quantity of peat and straw\nwas provided, and, a light having been applied, the calf and pyre were\nconsumed.\u201d\n\nThere was an _oural losht_ in the Parish of Jurby in 1880, and even\nwithin the last five years there have been several sacrifices, but it\nis difficult to obtain any particulars. One of them was that of a young\nhorse which was supposed to have been bewitched to death, which was\nburned in order to see the Witch come by, and she was, accordingly,\nseen through the smoke.\n\nSome thirty years ago, cattle which were afflicted with \u201cblack-leg\u201d\nwere thrown into the sea at the _Lhen-vuirr_, in the hope that, as the\ntide carried them out, so would the disease be prevented from seizing\ntheir fellows.\n\nIt was not only on land that burning some animal or thing to detect\nor exorcise witchcraft was resorted to, but at sea also, for when\na boat was unsuccessful during the fishing season, the cause was\nascribed by the sailors to witchcraft, and, in their opinion, it then\nbecame necessary to exorcise the boat by burning the Witches out of\nit. Townley, in his journal, relates one of these operations, which\nhe witnessed in Douglas harbour in 1789, as follows:\u2014\u201cThey set fire\nto bunches of heather in the centre of the boat, and soon made wisps\nof heather, and lighted them, going one at the head, another at the\nstern, others along the sides, so that every part of the boat might be\ntouched.\u201d Again he says, \u201cthere is another burning of witches out of an\nunsuccessful boat off Banks\u2019s Howe\u2014the flames are very visible to the\ntop of the bay.\u201d Feltham, writing a few years later, also mentions this\npractice.\n\nWe now come to some stories relating to the use of dust, the great\nantidote to the effects of witchcraft. \u201cIf a person\u201d, says Train,\n\u201cwishes to purchase an animal, but will not give the price demanded,\nthe disposer lifts earth from the print made by the person\u2019s right foot\non the ground, where he stood to drive the bargain, and rubs the animal\nall over with it, to prevent the effects of what is called by the\nIslanders, \u2018overlooking.\u2019\u201d The following stories will illustrate this:\u2014\n\nA farmer and his neighbour were in treaty for the purchase of a\npony; but, differing about the price, his neighbour, vexed at his\ndisappointment, put an evil eye upon the beast, who instantly, and\nwithout visible cause, became so lame as to be wholly useless, and so\ncontinued for twelve months; when, by extraordinary good luck, another\nperson called on him, who had on his part the power to discern these\nunrighteous influences, and to do away with them by a counter-charm. No\nsooner had this man cast his eye on the animal than he pronounced his\nlameness to have originated with the malignant purchaser, and, after\nperforming certain ceremonies, he assured the farmer that the spell\nwas broken, and that within a few hours, the pony would be restored\nto perfect soundness and strength, all which, in course, happened as\nforetold.\u2014_Waldron._\n\nA farmer in the parish of Braddan sold a calf to a Douglas butcher; but\nhis wife, not being aware of this, had sold the same calf to another\nperson of the same trade, who, upon concluding the bargain, paid the\nprice agreed on, and then took away the calf and killed it. As soon\nas the farmer discovered the mistake made by his wife, he called on\nthe butcher to whom he had sold the calf, and, after explaining the\ncircumstances, offered to refund the price which his wife had received\nfrom the other butcher, which was more than the price which the first\nbutcher had agreed to pay. This he not only refused; but instituted an\naction against the farmer for the unlawful disposal of his property.\nDuring the continuance of this law suit, the mother of the disputed\ncalf ceased to give milk, and became hide-bound, as did all the rest of\nthe farmer\u2019s cows. This led to the belief that they were all bewitched,\nand they were not cured till a servant maid was obtained, from the\nnorth of the Island, who was skilful in applying the antidotes to\nwitchcraft.\u2014_Train._\n\nMr. Karran, the late Captain of the Parish of Marown, had a fine colt,\nto which a person in Baldwin took a particular fancy, and was very\nanxious to purchase it, though Mr. Karran had no intention of parting\nwith the animal. On the evening of the last refusal, the colt became\nsuddenly ill; and although every possible means were resorted to for\nits recovery, it continued to grow worse. On the third day, a friend\naccidentally called at Mr. Karran\u2019s house, and on being told the\ncircumstance thus related of the colt, undertook the cure of it. He\nimmediately started off for Baldwin, in the hope of meeting the person\nwhose _evil-eye_ had infected it; he did so; and when the person with\nthe evil eye had passed Mr. Karran\u2019s friend, the latter gathered the\ndust of the road out of his footsteps, and returned with it in his\npocket-handkerchief. On rubbing the colt all over with the dust, it\npresently partook of food and rapidly recovered, to the surprise of the\nproprietor and many of his neighbours.\u2014_Train._\n\nIn the following there is no purchase:\u2014A hare, or rather a Witch in\nthe shape of a hare, was crossing a field and stood still to stare at\na team of horses employed in ploughing, when, to the horror of the\nploughman, they instantly dropped dead on the ground. Fortunately,\nhowever, he retained his presence of mind, and, remembering that what\nhad occured was doubtless the result of the \u201cEvil Eye\u201d, he collected\nsome of the dust from where the hare had stood and threw it over the\nhorses, who were at once restored to life.\u2014_Oral._\n\nThe use of dust against the influence of the \u201cEvil Eye\u201d has not been\nuncommon during the last fifty years. Quite recently a man on the south\nside of the Island, finding his calf suddenly taken ill, and observing\nan old woman crossing a field where it was, hurried after her, took\nup the dust from the place where she had passed, and then rubbed the\ncalf with it till it recovered. It should be remembered that touching\nor lifting the earth was in many countries considered a remedy for\ndiseases, especially for those of the eye. Earth taken from the spot\nwhere a man was slain was prescribed in Scotland for a hurt or an ulcer.\n\nHaving given an account of the remedies against witchcraft made use of\nby amateurs, we will now proceed to describe the skill of the regular\npractitioners, or Charmers, in the same direction. The two following\nstories relate to two of the best known of them, the first being about\nthe famous Teare, of Ballawhane:\u2014\n\nIn the spring, when the doctor is called professionally to more places\nthan he can accomplish in the time required, many respectable farmers\nwill suspend for days the operation of sowing, although the land should\nbe fully prepared, and even in the most precarious weather, rather than\nrun the risk of committing the seed to the soil without his accustomed\nbenediction. Seer Teare had power over the birds of the air as well as\nover the beasts of the field. In July, 1883, the great Fairy Doctor had\njust entered the house of Mr. Fargher, innkeeper, of Laxey, and seated\nhimself in an old arm-chair, when he was greeted by the landlord,\n\u201cWell, Ballawhane, I am glad to see you; my little field of wheat is\nnearer ripe than any grain in the glen, and the sparrows feed on it in\nsuch flocks, notwithstanding all I can do to prevent them, that they\nwill have all the grain carried away before the straw is fit for the\nsickle.\u201d \u201cI am quite aware of that\u201d, replied Mr. Teare, \u201cand I am just\ncome to try if I can put them away for you.\u201d After returning from the\ncornfield, where he had performed some ceremonious rites, he remarked\nto the innkeeper \u201cthese sparrows know well to take advantage of corn\nthat has not been seen by me before it was sown, but I have sent them\nall away now, and I think they will not again venture into your field\nthis season.\u201d This singular exorcism of the sparrows soon became known\nthroughout Laxey; the paper-makers and the miners in the neigbourhood\nwere the only persons who had any doubt as to the doctor\u2019s power in\nsuch matters, and, for the purpose of satisfying themselves, they\nnarrowly watched the field during the remaining part of the season. To\ntheir great surprise, however, though the sparrows flocked round Mr.\nFargher\u2019s field in greater numbers than before, casting many a wistful\neye to the waving grain, yet not one of them dared to enter the charmed\nprecincts.\u2014_Train._\n\nAnother of these Charmers, who lived in Ballaugh, was specially noted\nfor his skill in bringing luck in fishing to those who applied to him.\nOne of these was told by the old fellow that he could not put the fish\nin their nets; but he could remove anything that might cause him to be\nunsuccessful. He then gave him a lot of herbs, which he was to pound\nand boil, and mix with a pint of whisky. Of this compound, a glass was\nfirst to be taken by the captain of the boat, and then by each man in\nit, and the rest was to be sprinkled over the boat and nets. On one\noccasion he was sent by his fellows, after a spell of ill-luck in the\nfishing, to see the old charmer; but, being somewhat sceptical, he\nspent the charmer\u2019s fee in drink, and compounded the nostrum himself,\nthough quite ignorant of the proper herbs, the result was a magnificent\nhaul that night; but he never dared tell his comrades of the trick he\nhad played on them.\u2014_Rhys._\n\nBut these powers may be taken away for having been made use of when\nunnecessary, as witness the following story:\u2014A man near Laxey had\nthe power of being able to stop any effusion of blood by a charm he\npossessed. On one occasion he was taunted by an unbeliever with being\nunable to stop the bleeding of a pig which he was about to kill. The\nmoment the creature\u2019s throat was cut, the incantation was pronounced;\nbut the power of the charmer was gone from henceforth.\u2014_Oral._\n\nWe now append a list of such of the charms as we have been able to\ndiscover.\n\n\nCHARMS.\n\n\nYN CHIED PHISHAG DY GHEDDYN FUILL.\n\n_Farraneagh yn uill ghoo, myr doo naght jiarg; goym\u2019s eh, as bee eh\naym, as cha derrym geill da ny smoo._\n\n\nTHE FIRST CHARM TO GET BLOOD.\n\n\u201cThe black blood running, as black as red; I will take it, and it shall\nbe mine, and I will take no further heed of it.\u201d\n\n\nYN NAH PHISHAG.\n\n_Phillip va Ree ny Shee, as Bahee yn ven echey; yinnagh ee Brearey\ngys Jee, nagh beagh dy bragh lackal er aeg ny shenn. Goym\u2019s spyrryd\nfirrinagh, as jiooldym voym yn doo spyrryd; as goym\u2019s eh, as bee eh\naym, as cha beem dy bragh yn drogh spyrryd._\n\n\nTHE SECOND CHARM.\n\n\u201cPhilip was the king of peace, and Bahee his wife; she would vow to\nGod, that there never would be want to young or old. I will take the\ntrue spirit, and cast from me the black spirit; and I will take it, and\nit shall be mine, and I shall never be the evil spirit.\u201d\n\n\nA CHARM TO STAUNCH THE HORSE\u2019S BLOOD.\n\n_Three Moirraghyn hie dyn Raue, ny Ke imee as ny Cughtee, Peddyr as\nPaul, dooyrt Moirrey jeu, shass, dooyrt Moirrey jeu, shooyl, dooyrt\nMoirrey elley, Dy gast yn uill shoh, myr chast yne uill haink as lottyn\nChreest: mish dy ghra eh, as mac Voirrey dy chooilleeney eh._\n\n\u201cThree Maries went to Rome, the Spirits of the Church stiles and the\nSpirits of the houghs,[56] Peter and Paul, a Mary of them said, stand;\na Mary of them said, walk; the other Mary said, may this blood stop[57]\nas the blood stopped which came out of the wounds of Christ: me to say\nit and the son of Mary to fulfil it.\u201d\n\n\nA CHARM TO BANISH ALL EVIL SPIRITS.\n\nThe following is a printed form having blank spaces for the insertion\nof names by the Charmer:\u2014\n\n\nPISHAG DY STHAPPAL ROIE FOALLEY.\n\n_Three deiney chranee haink voish y Raue\u2014Chreest, Peddyr, as Paul. Va\nCreest y Chrosh, yn uill echey shilley, as Moirrey er ny glioonyn yn\nec liorish. Ghow for jeu yn er-obbee ayns e lau yesh, as hayrn Creest\ncrosh \u2020 harrish eh. Three mraane aegey haink harrish yn ushtey, dooyrt\nunnane jeu, seose, dooyrt, nane elley, fuirree\u2014dooyrt yn trass-unnane\nsthappyms fuill dooinney ny ben. Mish dy ghra eh, as Chreest dy yannoo\neh, ayns ennym yn Ayr, as y Vac as y spyrryd Noo._\n\n_N.B._\u2014On repeating \u201ccrosh\u201d, you are to draw a cross with the thumb of\nyour right hand over the bleeding part.\n\n\nCHARM TO STOP BLOOD.\n\n\u201cThree godly men came from Rome\u2014Christ, Peter, and Paul. Christ was on\nthe cross, his blood flowing, and Mary on her knees close by. One took\nthe enchanted one in his right hand, and Christ drew a cross \u2020 over\nhim. Three young women came over the water, one of them said, \u2018up,\u2019\nanother one said, \u2018stay,\u2019 and the third one said, \u2018I will stop the\nblood of man or woman.\u2019 Me to say it, and Christ to do it, in the name\nof the Father, and the Son, and the Holy Ghost.\u201d\n\n\nPHISHAG SON Y ROIG.\n\n_Ta mee dy rheynn eh ayns ennym yn Ayr as y Vac as yn spyrryd Noo,\neddyr eh ve roig shee, ny roig Ree, dy jean yn chrou rheynnit shoh\nskeayley\u2019n dourin shoh er geinnagh ny marrey._\n\n\nCHARM FOR THE KING\u2019S EVIL.\n\n\u201cI am to divide it in the name of the Father, and of the Son, and of\nthe Holy Ghost; whether it be a sprite\u2019s evil, or a King\u2019s evil, may\nthis divided blemish banish this distemper to the sand of the sea.\u201d\n\n\nTO CURE THE TOOTHACHE.\n\nThe following charm, written on a scrap of paper or parchment, and\nstitched securely into the inner garments, is a certain means of\nprevention as well as cure:\u2014\n\n                Saint Peter was ordained a saint\n                Standing on a marble stone,\n                Jesus came to him alone,\n  And saith unto him, \u201cPeter, what makes thee shake?\u201d\n  Peter replied, \u201cMy Lord and Master it is the toothache.\u201d\n  Jesus said, \u201cRise up and be healed, and keep these words for my sake,\n  And thou shalt never more be troubled with toothache.\u201d\n\n\nA CHARM TO STOP BLEEDING.\n\n  Sanguis mane in te,\n  Sicut Christus in se;\n  Sanguis mane in tu\u00e2 ven\u00e2,\n  Sicut Christus in su\u00e2 p\u0153n\u00e2;\n  Sanguis mane fixus,\n  Sicut erat Christus,\n  Quando fuit crucifixus.\n\nThe consequence of interpreting this would be that its efficacy would\nbe lost for ever! The same charm was in use in the West of England, and\nis to be found in Pepys\u2019s Memoirs.\n\n\nCHARM TO REMOVE NUMBNESS OR \u201cSLEEP\u201d IN THE FEET.\n\n(This is called in Manx, _Cadley-Jiargan_.)\n\n      \u201c_Ping, ping, prash,\n  Cur yn cadley-jiargan ass my chass._\u201d\n\nA translation of this would spoil the effect.\n\nAnother charm to stop blood is as follows:\u2014_O Hiarn eaisht rish my\nphadjer! Ayns dty ynrickys cur geill da my aghyn! As ayns dty ynrickys\njean hoilshaghey mieys; son cha vel dooiney bio oddys ayns dty hilley\u2019s\nve ynrick as er ny heyrey gys yn jerrey.* Ta mee credjal dy ren Adaue\nas Eve chur er hoshiaght yn cheid peccah. Ayns ennym Adaue ta mish eisht\ncur fo harey dagh giarey as bine jeh fuill yn, {dooiney} shoh\n                                               {  ben  }\ndy scuirr. Amen. Amen._\n\n\u201cO Lord hear my prayer! In Thy faithfulness give heed to my petitions!\nAnd in thy faithfulness manifest goodness; for no man living in Thy\nsight can be perfect and justified to the end. I believe Adam and Eve\ndid begin the first sin. In Adam\u2019s name I then do charge each gash and\ndrop of this {man\u2019s  } blood to stop. Amen. Amen.\u201d\n             {woman\u2019s}\n\n\nA CHARM AGAINST THE FAIRIES.\n\n  _Shee Yee as shee ghooinney,\n  Shee Yee er Columb-Killey,[58]\n  Er dagh uinnag, er dagh ghorrys,\n  Er dagh howl joaill stiagh yn Rehollys,\n  Er kiare corneillyn y thie,\n  Er y voayl ta mee my lhie,\n  As shee Yee orrym-pene._\n\n  \u201cPeace of God and peace of man,\n    Peace of God on Columb-Killey,\n    On each window and each door,\n    On every hole admitting moonlight,\n    On the four corners of the house,\n    On the place of my rest,\n    And peace of God on myself.\u201d\n\n       *       *       *       *       *\n\nNOTE\u2014It will be observed that in this charm the name of the famous St.\n Columba, Columcille or Columb-Killey, is mentioned. There are two\n _Keeills_ dedicated to him in the Island.\n\n       *       *       *       *       *\n\nOne of the most efficacious charms to prevent milk being bewitched, was\nto place a branch of the _cuirn_, or Mountain-Ash, in the cow-house on\nMay-eve. Written charms were believed to prevent people from taking\ndiseases if they were carried about sewn in the clothes. Great virtue\nwas supposed to attach to red flannel for curing coughs. The virtue lay\nin the colour, not in the flannel.\n\nThe following charms are for curing warts:\u2014Take a halfpenny and smear\nit over with fat bacon; then rub the wart with the halfpenny; after\ndoing this, bury both the bacon and the halfpenny, and by the time the\nbacon has decayed the wart will have passed away.\n\nProcure a piece of woollen thread and tie as many knots upon it as\nthere are warts. Throw it away, or bury it in some place that the\npatient is ignorant of, and as the thread rots, the warts will die\naway. It is essential that no tie of blood exist between the operator\nand the patient.\n\n_Steal_ (the stealing is necessary) a piece of raw beef, and rubbing it\nnine times backwards over the warts, secretly bury it in a dry sandy\nplace, when, as the beef decays, the warts will disappear; but perfect\nsecrecy must be preserved, not even the patient\u2019s wife is to receive a\nhint of it, if a successful result is desired.\n\nThe following case of a successful \u201ccharming\u201d operation was reported\nin the _Mona\u2019s Herald_ newspaper, in 1853:\u2014A man named John Kaighan,\nemployed at the landing pier works, was hammering an iron rod, when he\nmissed his stroke, and the iron rod pierced one of the arteries in his\nleft arm. The blood flowed freely from the wound, and he was taken to\nthe hospital; but all efforts to stop the flow of blood were fruitless,\nand it was feared the man would bleed to death. In this state of\naffairs, his relatives had recourse to a certain person who bears the\nreputation of being a blood charmer; and when this person had repeated\nhis incantation over the wound, strange to say the flow of blood\nshortly afterwards ceased.\n\nThe following extraordinary charm emanated from a woman who was\nmuch better educated than such practitioners usually are. She lived\nat Ballasalla, fifty years ago, and produced a number of religious\npamphlets, which for the most part consisted of wild prognostications,\nand of invocations to the Deity. Her mind seems to have been affected,\nand she was at times subject to hallucinations. She was called the\nProphetess of Ballasalla, and was much respected and feared by her\nneighbours:\u2014\n\n \u201cWHERE is the JEHOVAH ELSHADDAI, the LORD GOD of\n ELIJAH?\u201d See 2d. Kings, 2d. Chapter, 14th Verse.\n\n \u201cBehold, I give you power to tread on serpents and scorpions, and\n over all the power of the enemy: and nothing shall by any means hurt\n you.\u201d\u2014See Saint Luke, 10th Chapter, 19th Verse.\n\n \u201cAnd, Lo, I am with you alway, even to the end of the world. Amen.\u201d\n See Saint Matthew, 28th Chapter, 20th Verse.\n\n In the Name of the FATHER, and of the SON,\n and of the HOLY GHOST, In the Name of GOD the\n FATHER, and of GOD the SON, and of\n GOD the HOLY GHOST, the most HIGH GOD HELION\n ELSHADDAI, Whose Name alone is JEHOVAH, and through\n the GRACE, and by the POWER of our LORD JESUS\n CHRIST, I, a Baptised Papist, and a poor unworthy Servant of the\n LORD JESUS CHRIST, do now command all devils, and all damned\n spirits, and all evil, wicked and bad spirits, and all Fairies, and\n all Wizards, and all Witches, and every evil eye, and each, all and\n every evil bad devilish satanick power and powers of evil whatsoever,\n Not to hurt, Not to harm, Not to injure, Nor do any devilish evil bad\n wicked mischief in anywise whatsoever unto thee [Margaret C\u2014\u2014alias\n C\u2014\u2014, Nor unto thy Husband, Nor unto any one of all your Children.]\n Nor unto any thing that ever did, or that now doth, or that hereafter\n shall and may both Justly and Lawfully belong in anywise whatsoever\n unto thee [Margaret, or unto Thy Husband, or unto your Children, (And\n now especially) as unto Thy Child Elizabeth Anna C\u2014\u2014] so long as the\n _Almighty Lord Jesus Christ, the Holy Son of God with Power_, Liveth\n and Reigneth _God over all, God_ blessed for evermore. Amen. Even so\n _Lord Jesus_, Amen; if it be Thy _Holy Godly Blessed Will_; for the\n alone sake of Thy most Holy Atoneing, Redeeming Propitious Blood, and\n justifying Righteousness, and Holy Sanctifying saving Grace of _God_\n the _Holy Ghost_, the Blessed gift of _God_ the _Father Jehovah_,\n To them that believe through saving Grace.\u2014Wherefore, none of all\n the powers of evil, shall not again be able to hurt thee Margaret,\n in anywise whatsoever, so long as thou believeth in the _Lord Jesus\n Christ_, to be the _Son_ of _God_, with Power. Amen. _Lord Jesus_,\n Amen. For thy great Almighty Name\u2019s sake.\n\n May _Jesus_ Help thee [Margaret, and Help all of Them.] May _Jesus_\n Save thee, [and Save all of Them;] and, O, May _Christ the Lord\n Jesus_, both Bless, Prosper, and Keep thee, both now and forever more,\n even forever. Amen. _Lord Jesus Christ_, our _God_ and only _Saviour_.\n Let it be so, according to Thy Promise, and our Faith in Thee; and\n give us Faith alone in Thee. Amen, Almighty _Lord Jesus Christ_.\n\n[Footnote 45: Poem of Snorro Sturlson (Johnstone\u2019s Translation.)]\n\n[Footnote 46: Polychronicon, A.D. 1487. Rolls Series.]\n\n[Footnote 47: The genitive of this word, _droata_, has been deciphered\nby Professor Rhys in the Ogam character on a stone at Ballaqueeney,\nnear Port St. Mary.]\n\n[Footnote 48: Specimens of these are given at the end of this chapter.]\n\n[Footnote 49: Even now it is no uncommon thing for any one who has a\ncut, or a burn, to seek the nearest Charmer and have a charm \u2018put on\nit.\u2019]\n\n[Footnote 50: During the perambulations of the parishes on Ascension\nDay.]\n\n[Footnote 51: Leviticus ii., 13.]\n\n[Footnote 52: There seems to be practically no distinction between\nSorcery, when deprived of the prophetic element, and Witchcraft.]\n\n[Footnote 53: Witch.]\n\n[Footnote 54: If the like exist.]\n\n[Footnote 55: Harrows.]\n\n[Footnote 56: Or, cliffs by the sea.]\n\n[Footnote 57: Or, heal.]\n\n[Footnote 58: These words are almost identical with those of the first\ntwo verses of the 143rd Psalm.]\n\n[Illustration]\n\n\n\n\n[Illustration]\n\n\n\nCHAPTER VI.\n\n\n\n\nCUSTOMS AND SUPERSTITIONS CONNECTED WITH THE SEASONS.\n\n\nIN the Isle of Man, as elsewhere, many customs and superstitions,\nas well as much weather-lore, have attached themselves to the\ndifferent seasons of the year. Both the Celts and Norsemen, before\nthe introduction of Christianity, held high festival at the beginning\nof summer and winter, the mid-winter and mid-summer feasts being more\nespecially of Scandinavian origin. When Christianity was introduced,\nits ministers, unable to do away with these feasts, wisely adopted\ntheir periods as Christian festivals, and so they have continued\nsemi-pagan in form till the present day. Such ancient observances as\nperambulating the parish bounds, were also christianised by being\nassociated with Divine worship; and the wells, which the people were\nwont to visit, were dedicated to the Saints and Martyrs of the Church.\nAfter the Reformation, the practice of visiting these holy wells, and\nof frequenting the tops of the mountains at Lammas, was denounced as\nsuperstitious and wicked, but in vain, as, even at the present day, it\ncan scarcely be said to have altogether ceased.\n\nThe various customs and superstitions will be considered in the order\nof the Calender:\u2014\n\nJanuary 1, New Year\u2019s Day, formerly called _Laa Nolick beg_, \u201cLittle\nChristmas Day\u201d, was the occasion for various superstitions. Among\nthese was that about the \u201cfirst foot.\u201d The \u201cfirst foot\u201d, called the\n_qualtagh_ in Manx, is defined as follows by Kelly in his Dictionary:\n\u201cThe first person or creature one meets going from home. This person is\nof great consequence to the superstitious, particularly to women the\nfirst time they go out after lying-in.\u201d The _qualtagh_ (he or she) may\nalso be the first person who enters a house on New Year\u2019s morning.\nIn this case it is usual to place before him or her the best fare the\nfamily can afford. It was considered fortunate if the _qualtagh_ were\na person (a man being preferred to a woman), of dark complexion, as\nmeeting a person of light complexion at this time, especially if his\nor her hair is red, would be thought very unlucky. It is curious that\nthe superstition in Scotland is the exact reverse of this\u2014_i.e._, to\nmeet a light complexioned person was fortunate. If the _qualtagh_ were\n_spaagagh_, or splay-footed, it would be considered very unfortunate.\nIt was important, too, that the _qualtagh_ on New Year\u2019s Day should\nbring some gift, as if he or she came empty-handed, misfortunes would\nbe sure to ensue. To meet a cat first on this day was considered\nunlucky. It was supposed to be necessary to exercise great care to\nsweep the floor of the house on New Year\u2019s morning from the door\ntowards the hearth, so that the dust should go towards the hearth,\nfor, if this were not done, the good fortune of the family would be\nconsidered to be swept from the house for that year.\n\nIt was formerly the custom for a number of young men to go from house\nto house on New Year\u2019s Day singing the following rhyme:\u2014\n\n  _Ollick ghennal erriu, as blein feer vie;\n  Seihll as slaynt da\u2019n slane lught thie;\n  Bea as gennallys eu bioyr ry-cheilley,\n  Shee as graih eddyr mraane as deiney;\n  Cooid as cowryn_ stock _as stoyr.\n  Palchey puddase, as skeddan dy-liooar;\n  Arran as caashey, eeym as roauyr;\n  Baase myr lugh ayns ullin ny soalt,\n  Cadley sauchey tra vees shiu ny lhie,\n  Gyn feeackle y jiargan, cadley dy mie._\n\n  \u201cA merry Christmas, and a very good year to you;\n    Luck and health to the whole household,\n    Life, pleasantness and sprightliness to you together,\n    Peace and love between men and women;\n    Goods and riches, stock and store.\n    Plenty of potatoes and herring enough;\n    Bread and cheese, butter and beef.\n    Death like a mouse in a barn haggart,[59]\n    Sleeping safely when you are in bed,\n    Undisturbed by [60]the flea\u2019s tooth, sleeping well.\u201d\n\nNothing should be lent on this day, as anyone who does so will be\nlending all the year. In old times, when tinder and flint were used, no\none would lend them on this day.\n\n\nSEASONS.\n\nJanuary 6, _or Twelfth day_, was the thirteenth or last day of Yule\nin the Northern Calendar. It was one of the days on which no one\nmight borrow fire, but had to purchase it. After the introduction of\nChristianity, it became a Church festival in commemoration of the\nManifestation of Christ to the Gentiles. Bishop Phillips, in the Manx\nPrayer Book[61] written by him early in the seventeenth century, calls\nit _Shen lail chibbert ushtey_, \u2018old feast day of the water-well,\u2019 the\nmeaning of which is not clear. It was formerly a day of much festivity\nin the Isle of Man, being called _Laa giense_ \u2018dance or revel day.\u2019\nAmong the games then played were \u201cCutting off the Fiddler\u2019s Head\u201d, \u201cThe\nLackets\u201d, and \u201cThe Goggans.\u201d\n\nThe _Cutting off the Fiddler\u2019s Head_ is described by Waldron as\nfollows:\u2014\u201cOn Twelfth day the Fiddler lays his head in some one of the\nwenches\u2019 laps, and a third person asks who such a maid or such a maid\nshall marry, naming the girls then present one after another, to which\nhe answers according to his own whim, or agreeable to the intimacies\nhe has taken notice of during this time of merriment. But whatever\nhe says is as absolutely depended on as an oracle; and if he happens\nto couple two people who have an aversion to each other, tears and\nvexation succeed the mirth. This they call _Cutting off the Fiddler\u2019s\nHead_, for after this, he is dead for the whole year.\u201d The _Lackets_,\n_Legads_, or \u2018valentines,\u2019 was the name of a game which was played as\nfollows:\u2014A _mainshter_, or master of ceremonies, was elected, who then\nproceeded to appoint a _legad_ to every man of the party from among\nthe girls present in the following words: _Eaisht-jee, as clasht-jee,\nas cur-jee myner; ta N. as M. legadyn son y vlein shoh, as ny sodjey,\nmy oddys ad cordail. Moylley as soylley, jingey as pronney daue, &c._\n\u201cListen, and hear, and give heed; N. and M. are valentines for this\nyear, and longer, if they be agreeable. Praise and joy, peace and\nplenty to them, &c.\u201d (The remaining words are lost.) Doubtless, the\nappointments of the _mainshter_, who probably had a shrewd idea which\nof the young people were attached to each other, were the cause of much\nmerriment. It would seem that these entertainments were usually held\nat a public-house, whose landlord would be elected as the _mainshter_.\nAfter the _legads_ had all been appointed, the whole party sat down to\nsupper, each man paying for his own _legad_, or valentine. During the\nsupper the _laare vane_, or white mare,[62] was brought in. This was\na horse\u2019s head made of wood, and so contrived that the person who had\ncharge of it, being concealed under a white sheet, was able to snap the\nmouth. He went round the table snapping the horse\u2019s mouth at the guests\nwho finally chased him from the room, after much rough play. A similar\ncustom is mentioned by Dr. Johnson as taking place on New Year\u2019s Eve,\nin Scotland: One of the company dressed himself in a cow\u2019s hide, upon\nwhich the rest of the party belaboured him with sticks. They all then\nleft the house and ran round it, only being re-admitted on repeating\nthe following words, which are still preserved in St. Kilda: \u201cMay God\nbless this house and all that belongs to it, cattle, stones and timber.\nIn plenty of meat, of bed and body clothes, and health of men, may it\never abound.\u201d Each then pulled off a piece of the hide, and burnt it\nfor the purpose of driving away disease. The Manx custom was probably\nformerly the same as this.\n\nThe _Goggans_, or _Noggins_, were small mugs filled with symbols of\nvarious trades, thus\u2014water, for a sailor; meal, for a farmer, &c. These\nwere laid in front of the hearth, and then, when the girls had gone\noutside, they were changed. The girls were then brought back, and,\naccording to the _goggan_ they laid their hands upon, so was the trade\nof their future husband.\n\nIt was supposed that the weather on the twelve days after \u201cOld\nChristmas Day\u201d, indicated the weather of each month in the following\nyear.\n\nJanuary 25, _Laa\u2019l Noo Phaul_,[63] \u201cSt. Paul\u2019s Feast day\u201d, is a church\nfestival in commemoration of the conversion of St. Paul. There seems to\nhave been a very general superstition throughout Western Europe that,\nfrom the state of the weather on this day, the whole character of the\nyear following might be predicted. We have, for instance, the old Latin\ndistich:\u2014\n\n  _Clara dies pauli bona tempora denotat anni,\n  Si nix vel pluvia, designat tempora cara;\n  Si fiant nebul\u00e6, pereunt animalia qu\u0153que;\n  Si fiant venti, designat pr\u00e6lia genti._\n\nAn English version of which is:\u2014\n\n  If St Paul\u2019s day be fair and clear,\n  It does betide a happy year;\n  But if it chance to snow or rain,\n  Then will be dear all kinds of grain;\n  If clouds or mists do dark the skie,\n  Great store of birds and beasts shall die;\n  And if the winds do flie aloft,\n  Then war shall vex the kingdom oft.\n\nThe Manx version is as follows:\u2014\n\n  _Laa\u2019l Paul ghorrinagh as gheayagh,\n  Ghenney er-y-theill as baase mooar sleih;\n  Laa\u2019l Paul aalin as glen,\n  Palchey er-y-theill dy arroo as mein._\n\n  Paul\u2019s day stormy and windy,\n  Famine on the earth and much death on people;\n  Paul\u2019s day beautiful and fair,\n  Abundance on the earth of corn and meal.\n\nFebruary 1, _Laa\u2019l Breeshey_ \u201cBridget\u2019s Feast day\u201d, when the festival\nof this famous Irish saint was celebrated. A parish church, a nunnery,\nand no less than seven of the ancient _keeills_ or cells are named\nafter her in the Isle of Man, where she seems to have been a great\nfavourite. An old custom on this day was to gather rushes, and standing\nwith them on the threshold, to invite St. Bridget to come and lodge\nthere that night, saying \u201c_Brede, Brede, tar gys my thie, tar dys\nthie ayms noght. Foshil jee yn dorrys da Brede, as lhig da Brede\ncheet stiagh._\u201d \u201cBridget, Bridget, come to my house, come to my house\nto-night, open the door to Bridget, and let Bridget come in.\u201d After\nthese words were repeated, the rushes were strewn on the floor by way\nof a carpet or bed for her. It is said also that straw was sometimes\nused, instead of rushes.\n\nA similar custom is described by Martin,[64] as practised in some of\nthe other Sodor Isles:\u2014\u201cThe mistress and servants of each family take\na sheaf of oats and dress it up in woman\u2019s apparel, put it in a large\nbasket and lay a wooden club by it, and this they call Briid\u2019s bed,\nand then the mistress and servants cry three times, \u2018Briid is come,\nBriid is welome.\u2019 This they do just before going to bed, and when they\nrise in the morning, they look among the ashes expecting to see the\nimpression of Briid\u2019s club there, which, if they do, they reckon it a\ntrue presage of a good crop and a prosperous year, and the contrary\nthey take as an ill omen.\u201d[65]\n\nThere were various weather sayings with regard to this day, thus:\u2014\n\n  _Laa\u2019l Breeshey bane,\n  Dy chooilley yeeig lane._\n\n  Bridget\u2019s Feast day white, every ditch full.\n\n_i.e._, If snowy on St. Bridget\u2019s day, there will be a wet mild spring.\n\n_Choud as hig y skell ny-gah-ghreinney stiagh Laa\u2019l Breeshey, hig y\nsniaghtey roish Laa Boayldyn._ \u201cAs long as the sunbeam comes in on\nBridget\u2019s Feast day, the snow comes before May-Day.\u201d _i.e._, If mild\non St. Bridget\u2019s day, there will be a cold spring.\n\nFebruary 2.\u2014The festival of the Purification of the Virgin Mary, or\nCandlemas day, called in Manx _Laa\u2019l Moirrey ny gianle_, \u201cMary\u2019s\nFeast day of the Candle\u201d, seems, since St. Bridget has been forgotten,\nto have taken the place of the festival of the Irish saint, as the\nprognostics founded on the state of the weather on this day are\npractically identical with those derived from St. Bridget\u2019s festival.\nThere is a universal superstition throughout Christendom that good\nweather on this day indicates a long continuance of winter and a\nbad crop, and that its being foul is, on the contrary, a good omen.\nSir Thomas Browne, in his _Vulgar Errors_, quotes a Latin distich\nexpressive of this idea.\u2014\n\n  _Si sol splendescat Maria purificante,\n  Major erit glacies post festum quam fuit ante;_\n\nOf which the Scotch version is:\u2014\n\n  If Candlemass day be dry and fair,\n  The half o\u2019 winter\u2019s to come and mair;\n  If Candlemass day be wet and foul,\n  The half o\u2019 winter\u2019s gane at Yule.\n\nThe Manx proverb corresponding with this conveys a caution to the\nfarmers:\u2014\n\n  _Laa\u2019l Moirrey ny gianle,\n  Lieh foddyr as lieh traagh._\n\n \u201cCandlemas day (or Mary\u2019s Feast day of the Candle), half straw and\n half hay.\u201d\n\n_i.e._\u2014In the probable event of a mild Candlemas, half the stock of\nfodder should still be unconsumed, as much wintry weather will probably\nfollow.\n\n_Shrove-Tuesday_, in Manx _Oie Ynnyd_, \u201cEve of the Fast\u201d, seems to have\nbeen observed in the Isle of Man in much the same way as in England. It\nwas formerly the custom to have _sollaghan_, which is made of oatmeal\nand gravy, for dinner on this day, instead of at breakfast as usual,\nwhile the supper consisted of meat and pancakes. The following Manx\nsaying is, we suppose, a warning against relying on the continuance of\nsuch sumptuous fare:\u2014\n\n  _Ec shibber Oie Ynnyd my vees dty volg lane;\n  My jig Laa Caisht yiow traisht son shen._\n\n  \u201cAt Shrove-Tuesday supper if thy belly be full;\n  Before Easter day thou mayest fast (hunger) for that.\u201d\n\nFebruary 6\u2014A fair, called _Periwinkle_ Fair, was held on this day\ntill 50 years ago. It took place on the shore at _Pooyl-Vaaish_,\nwhere cattle, horses, and sheep were bought and sold as usual, and\nfairings sold, among them periwinkles. Hence the name. The 6th was\nSt. Dorothy\u2019s day, but there seems to be no trace of any special\ncelebration on this day elsewhere.\n\nMarch\u2014There are various weather sayings about this month:\u2014\n\n_Share craagh ve \u2019sy cheer, na mee ny Vayrnt cheet stiagh meein._\n\u201cBetter a slaughter in the country than the month of March should come\nin mild.\u201d\n\n_Sheeu hishan dy yoan Mayrnt maaill bleeney Vannin._ \u201cA peck of March\ndust is worth a year\u2019s rent in the Isle of Man.\u201d\n\n_Ta\u2019n Vayrnt chionney as yn nah bee fanney._ \u201cMarch tightens and the\nnext month skins.\u201d This refers to the characteristics of these two\nmonths\u2014dry, with cold winds.\n\nThere is an old superstition that a Saturday\u2019s new moon was unlucky,\nand, if it occurred in March, it was still more so. Hence the\nsaying:\u2014_Ta eayst jesarn \u2019sy Vayrnt dy-liooar ayns shiaght bleeantyn_.\n\u201cA Saturday\u2019s moon in March is enough in seven years.\u201d\n\nMarch 17 is _L\u2019aal Pharick_, \u201cPatrick\u2019s Feast day\u201d, when a fair was\nheld. This famous Irish saint and missionary has three churches and\nseven _keeills_ dedicated to him in the Isle of Man. This day was\nalso called _Patermas_, \u201cPatrick\u2019s Mass\u201d, and on it the saint\u2019s staff\nwas carried in procession by some one who was paid by the owner of\nthe saint\u2019s staffland, who also had to keep in order and renew the\nstaff itself; for there are two small properties, one in the parish of\nPatrick and the other in the parish of Maughold, which seem to have\nbeen held on this tenure. The former of them, first mentioned in a\nPapal Bull of 1231 as _terram de baculo Sti. Patricii_, \u201cThe land of\nthe Staff of St. Patrick\u201d, has long since disappeared as a separate\nproperty; the latter, which is part of the Barony of St. Bees, still\nsurvives under the name of The Staffland. This place is considered to\nbe freehold, inasmuch as no rent or service is rendered in respect of\nit to the lord.[66] The service of the Staff of St. Patrick seems to\nhave been commuted for a money-rent at the time of the Reformation,\nwhile the Staffland in Maughold fell into the hands of the Christians\nof Milntown.\n\nThere is an old saying: _Laa\u2019l Pharick arree, yn dow gys e staik as\ny dooiney ass e liabbee_. \u201cPatrick\u2019s spring Feast day, the ox to his\nstake, and the man from his bed.\u201d It thus seems to indicate the time\nwhen active farming operations (March 17) should begin. Seed-sowing is\nusually begun in the Isle of Man about this time.\n\nApril\u2014There is the following weather saying about the month of April:\u2014\n\n  _Tra heidys Avril dy-bing e charyn,\n  \u2019Sy theihll vees palchey traagh as oarn._\n\n  When April shall shrilly sound his horn,\n  On earth there will be plenty of hay and corn (barley).\n\n_i.e._, A dry April is good for the crops.\n\n_Good Friday._\u2014_Jy-heiney chaist_, or, as Bishop Phillips has it,\n_Jy-heny-ghayst_, \u201cEaster Friday\u201d, was a day on which several\nsuperstitious customs were observed. No iron of any kind was to be\nput into the fire, and even the tongs were laid aside, lest any\nperson should unfortunately stir the fire with them, a stick of the\nMountain-Ash (_cuirn_) being used as a substitute. To avoid placing the\niron griddle on the fire, a large thick cake, called a _soddag_,[67]\nwhich is triangular in shape, was baked on the hearth. It was also a\ncustom for people to go to the shore on this day to gather shell-fish.\n\n_Easter Sunday._\u2014It was believed that anyone who went up to the top\nof a high hill on this morning to watch the sunrise would see the sun\nbow two or three times, as if in adoration to the risen Saviour. The\nsuperstition that the sun bowed or danced on this day was once very\nprevalent in England, and was embodied by Sir John Suckling in the\nfollowing verses on a belle of the day:\u2014\n\n  Her feet beneath her petticoat\n  Like little mice peep\u2019d in and out,\n    As if they feared the light!\n  And oh! she dances such a way\u2014\n  No sun upon an Easter Day\n    Were half so fine a sight.\n\nApril 25 is now best known as _Laa\u2019l Noo Markys-yn-sushtallagh_, \u201cSt.\nMark the Evangelist\u2019s Feast day\u201d; but it was formerly connected with\nthe famous Manx saint, Maughold, to whom a parish church is dedicated.\nHe had two days in the year, this, the first and more important,\nbeing called _Laa\u2019l Maghal toshee_\u2014Maghold\u2019s chief Feast day. The\nsuperstitions formerly practised on the eve of this day were the same\nas those belonging to the eve of St. Mark in England. If a person on\nthe eve of this day were to watch in the Churchyard from eleven in the\nevening till one in the morning he would see the wraiths of those who\nare to be buried there during the year.\n\nMay 11\u2014_Oie Voaldyn_, or May-Day Eve\u2014was the occasion of many\nsuperstitious observances. On this evening the Fairies were supposed to\nbe peculiarly active. To propitiate them, and to ward off the influence\nof evil Spirits and Witches, who were also active at this time, green\nleaves or boughs and _sumark_, or primrose flowers, were strewn on the\nthreshold, and branches of the _cuirn_, or Mountain-Ash, were made into\nsmall crosses without the aid of a knife, which was on no account to be\nused, and stuck over the doors of the dwelling-houses and cow-houses.\nCows were further protected from the same influences by having the\n_bollan-feaill-Eoin_[68] (John\u2019s-feast wort) placed in their houses.\nThis was also one of the occasions on which no one would give fire, and\non which fires were and are lit on the hills to drive away the Fairies,\nWitches, &c., and also to purify the fields, cattle, and horses by\nthe smoke passing over them. It is said that a handful of gorse was\nformerly lit in each field to purify it.\n\nWith reference to the practice of not giving fire, Waldron remarks that\nthere was not one of the native families \u201cbut keeps a small quantity of\nfire continually burning, no one daring to depend on his neighbour\u2019s\nvigilance in a thing which he imagines is of such consequence: everyone\nconsequently believing that if it should ever happen that no fire were\nto be found throughout, most terrible revolutions and mischiefs would\nimmediately ensue;\u201d\u2014and, as to the lighting of fires, Kelly says that\n\u201cthe inhabitants kindle fires on the summits of the highest hills,\nin continuation of the practice of the Druids, who made the cattle,\nand probably the children, \u2018to pass through the fire,\u2019 using certain\nceremonies to expiate the sins of the people; but the northern practice\nis for each _balla_ or town to kindle a fire, so that the wind may\ndrive the smoke over their cornfields, cattle, and habitations.... The\ninhabitants dress their houses with flowers, and before every door a\nconsiderable space is strewed with primroses.... On this eve also the\ndamsel places a snail between two pewter dishes, and expects to find\nnext morning the name of her future husband in visible characters\non the dish; but the success of this depends on her watching till\nmidnight, and having first purified her hands and face by washing them\nin the dew of the wheat.\u201d[69]\n\nFifty years ago the celebration of May-Day Eve was still very general,\nas will be seen from the following account extracted from the _Mona\u2019s\nHerald_ newspaper of the 5th of May, 1837; but now it has almost\ndied out:\u2014\u201cOn May-Day eve the people of the Isle of Man have, from\ntime immemorial, burned all the whin (gorse) bushes in the Island,\nconceiving that they thereby burned all the witches and fairies which\nthey believe take refuge there after sunset. The Island presented the\nscene of a universal conflagration, and to a stranger, unacquainted\nwith our customs, it must appear very strange to see both old and young\npersons gathering particular herbs, and planting them at their doors\nand in their dwellings for the purpose of preventing the entrance of\nthe witches.\u201d\n\nIt is thus clear that the Manx people placed very great reliance on\nthe influence of fire in protecting them from the powers of evil. This\ninfluence was also made use of\u2014or would seem to have been made use\nof\u2014by sacrificing animals as propitiatory offerings to the powers above\nmentioned. Such a method would naturally be supposed to have belonged\nto past ages only if there was not evidence that lambs have been burnt\non May-Day Eve or May-Day\u2014_son oural_\u2014for a sacrifice within living\nmemory. Such sacrifices seem to have been distinct in their purpose\nfrom the burning of animals already mentioned (in Chapter V.) for\ndiscovering Witches or driving away disease.[70]\n\nMay 12\u2014_May-day_, or _Laa-Boaldyn_, the _Beltaine_, as it was called\nin Irish, was the first of the great Celtic feasts, and was held at\nthe opening of the summer half of the year. Cormac, in his Glossary,\nsays that this name, _Beltaine_, arose \u201cfrom two fires which the\nDruids of Erinn used to make with great incantations\u201d; and he adds\nthat cattle used to be brought to these fires and driven between them,\nas a safeguard against diseases. According to Jameson, \u201cthe Gaelic\nand Irish word, _Beal-tine_ or _Beil-tine_, signifies Bel\u2019s fire; as\ncomposed of _Baal_ or _Belis_, one of the names of the sun in Gaelic,\nand _tein_, signifying fire;\u201d but, as a matter of fact, this is all\npure guess-work, no one having given a satisfactory derivation of the\nname.[71]\n\nAt an early hour on this morning the maidens went forth to gather\nthe dew, and wash their faces in it, as it was supposed to ensure a\ngood complexion, as well as to render the hostility of the Witches\ninnocuous. At an equally early hour, horns were blown to prevent the\nFairies from enticing children away. Later on in the day a Queen of the\nMay was chosen, according to Waldron, in the following fashion: \u201cIn\nalmost all the great parishes they choose from among the daughters\nof the most wealthy farmers a young maid for the Queen of May. She is\ndressed in the gayest and best manner they can, and is attended by\nabout twenty others, who are called maids of honour, she has also a\nyoung man, who is her captain, and has under his command a great number\nof inferior officers. In opposition to her is the Queen of Winter, who\nis a man dressed in women\u2019s clothes, with woollen hoods, fur tippets,\nand loaded with the warmest and heaviest habits one upon another; in\nthe same manner are those who represent her attendants dressed; nor is\nshe without a captain and troop for her defence. Both being equipped\nas proper emblems of the beauty of the spring and the deformity of\nthe winter, they set forth from their respective quarters; the one\npreceded by violins and flutes, the other with the rough music of tongs\nand cleavers. Both companies march till they meet on a common, and\nthen their trains engage in a mock-battle. If the Queen of Winter\u2019s\nforces get the better, so far as to take the Queen of May prisoner,\nshe is ransomed for as much as pays the expenses of the day. After\nthis ceremony, Winter and her company retire and divert themselves in\na barn, and the others remain on the green, where, having danced a\nconsiderable time, they conclude the evening with a feast, the queen\nat one table with her maids, the captain with his troop at another.\nThere are seldom less than fifty or sixty persons at each board.\u201d For\nthe seizure of her majesty\u2019s person, that of one of her slippers was\nsubstituted more recently, which was in like manner ransomed to defray\nthe expenses of the pageant. The procession of the summer, which was\nsubsequently composed of little girls, and called the _Maceboard_,\noutlived that of its rival, the winter, some years. The Maceboard went\nfrom door to door, inquiring if the inmates would buy the queen\u2019s\nfavour, which was composed of a small piece of ribbon; this has also\nfallen into disuse.\n\nThis custom was evidently derived from the Northmen, whose proceedings\non this day are thus described by Olaus Magnus, who wrote in the\nsixteenth century:\u2014\u201cThe Southern Swedes and Goths that are very far\nfrom the Pole, have a custom, that on the first day of May, when the\nsun is in Taurus, there should be two horse troops appointed of young\nand lusty men, as if they were to fight some hard conflict. One of\nthese is led on by a captain, chosen by lot, who has the name and\nhabit of Winter. He is clothed with divers skins, and adorned with\nfire forks, and casting about snow balls and pieces of ice, that he\nmay prolong the cold, he rides up and down in triumph, and he shows\nand makes himself the harder, the more the icicles seem to hang from\ntheir stoves.(?) The chieftain of the other is for summer, and is\ncalled Captain Floria, and is clothed with green boughs and leaves and\nsummer garments that are not very strong. Both these ride from the\nfields into the city, from divers places, one after another, and with\ntheir fire spears they fight, and make a public show, that Summer hath\nconquered Winter. Both sides striving to get the victory, that side\nmore forcibly assaults the other which on that day seems to borrow\nmore force from the air, whether temperate or sharp. If the winter\nyet breathes frost, they lay aside their spears, and riding up and\ndown, cast about upon the spectators ashes mingled with live sparks\nof fire taken from the graves or from the altar; and they, who in the\nsame dress and habit are auxiliary troops, cast fire-balls from their\nhorses. Summer, with his band of horse, shows openly his boughs of\nbirch, or tiel-tree, which are made green long before by art, as by the\nheat of their stoves and watering them, and privately brought in as if\nthey newly came from the wood. But because nature is thus defrauded,\nthose that fight for winter press on the more, that the victory may not\nbe got by fraud; yet the sentence is given for summer by the favourable\njudgement of the people, who are unwilling to endure the sharp rigor\nof winter any longer; and so summer gets the victory with the general\napplause of them all, and he makes a gallant feast for his company, and\nconfirms it by drinking cups, which he could scarcely win with spears.\nThis is the custom of driving away the winter, and receiving of summer.\u201d\n\nThe Welsh story of the contest of Gwyn, as representing the powers of\ndarkness, and Gwythur, as representing the summer sun, makes them fight\nfor the possession of a beauteous damsel on the first of May. Gwythur\ngains the victory, which symbolises the recovery by the Sun-God of\nhis bride at the beginning of summer, after his antagonist had gained\npossession of her at the beginning of winter.\n\nThe 12th of May is still the general day for letting houses, paying\nhouse rents, and taking grazing cattle, and also for farm girls going\nto their places; but the distinctive observances connected with it have\ndied out.\n\nOn the 10th of this month was the Church festival called _Laa\u2019l Spitlin\nsouree_, \u201cSpitlin\u2019s summer Feast day\u201d, after a Saint now unknown.\n\n_Perambulation of Parish Boundaries._\u2014On the Monday, Tuesday, or\nWednesday, before Ascension Day it was an ancient custom in the Isle\nof Man, as in England, to perambulate the boundaries of the parishes.\nIn Roman Catholic times, this perambulation was a matter of great\nceremony, and banners, handbells, and lights enlivened the procession.\nIn Queen Elizabeth\u2019s reign it was ordained that the people should,\nonce in a year, make a circuit of the parish with the curate, who was\nto admonish the people to give thanks to God, as they beheld his\nbenefits, and for the increase and abundance of the fruits upon the\nface of the earth. This custom seems to have been derived from the\nRoman _Terminalia_ and _Ambervalia_, which were festivals in honour of\nthe god Terminus, and the goddess Ceres. In England, and, as we shall\nsee, in the Isle of Man also, it has likewise a twofold object, firstly\nto preserve a correct knowledge of the bounds of the parishes, and\nsecondly to supplicate the divine blessing on the fruits of the earth.\nHow this custom was performed in the Isle of Man will be seen from the\nfollowing injunction by the Bishop, Henry Bridgeman, in 1677:\u2014\u201cUpon\na solemn and tedious audience of the tennants of my Ld Bp\u2019s demesne\ntogether with most or many of the most aged and most substantiall\nparishioners of the parish and parish Church of St Mary of Ballaugh,\nin the Isle of Mann, concerning the performance of parochiall rights\nand the payment of Parochiall duties betwixt the s^d tennants and\nthe rest of the parishioners aforesaid, which difference hath now\ncontinued to be agitated betwixt them for many years. It was finally\nsentenced and determined upon the second day of February, 1677, by the\nRight Rev^d Father in God, Henry, Ld. Bp. of this Isle, before whom\nit was clearly proved by the oaths of Thomas Craine, of the Glaick,\nin Ballaugh, aged 71 years or thereabouts, and of Thomas Kinred, of\nBallaterson, in the same parish of Ballaugh, aged about 60 years,\nand of Thomas Cowley, of Knockan, in the psh aforesaid, aged about\n55 years. Many other aged persons of the said parish being ready to\nconfirm the same by their respective oaths had they been thereunto\nadmitted or required, which was forborne for the said Ld. Bp.\u2019s tenants\ndid before his L\u2019sp then and there confesse and acknowledge the verity\nof their assertions vidt. That they had for severall years known the\nrespective parsons of Ballaugh and vicars of Kirk Michaell meet upon\nseverall ascension dayes together with their respective parishes at\nthe gate of B\u2019sp\u2019s Court, and in their perambulation goe into the\nChappell of the said Ld. Bp., and there unanimously agree that the\nupper or East end thereof did stand, and was of antient time held to\nbe within the pr\u00e6cints of the Parish of St. Mary, of Ballaugh, and\nthe tower or West end of the said Chappell was of ould time accounted\nand esteemed to be within the site and pr\u00e6cints of the parish of Kirk\nMichaell and that the said respective Parsons and Vicars did severally\nofficiate divine service, the one at the one side or end of the said\nChappell, and the other at the other side or end of the same Chappell\nalternately upon the said same dayes of perambulation. The Parsons of\nBallaugh coming down by a well called Aulcaugh als Phinlowes\u2019 well and\nso along by the river or milne-dam of the said Ld. Bp\u2019s demesne up\nto the said Chappell: and from thence with a considerable part of his\nmeadow called Ballaugh-third, conterminating upon the middle-third of\nthe said meadow, and thence to a parcell of land called John Gawn\u2019s\nCroft, and so to Brough-garge\u2019s lands, which goes along the Strand or\nseaside whereby it did evidently appear unto the said Ld Bp that all\nhis tenants upon the Demesne aforesaid which were inhabitants within\nthe said perambulation of the Parson of Ballaugh were and ought to be\nesteemed, and are now by his Lp accordingly adjudged to be parishioners\nof the parish and Church of St. Mary, of Ballaugh, and so subject and\nliable to all parochial duties and performances unto ye said church as\nthe rest of the parishioners of the said parish are (excepting _onely_\nthe payment of such tythes as now are and of ould usually have been due\nand payable unto the Ld Bp.) And more particelarly yt it is incumbent\nupon them (as such) to make their proportionable part of the churchyard\nhedge or ditch of the said parish of St. Mary\u2019s of Ballaugh, according\nas it is apportioned them in ye Register Book of the s^d church in the\nyear 1660, and it is now ordered and decreed by the said Ld Bp that\nhenceforth all the said tenants shall repaire unto divine service and\nall the offices of the Holy Church upon every Ld^s Day, every holy day,\nand other extraordinary dayes of public fasts and thanksgivings unto\nthe said church of St. Marie\u2019s, as to their sole proper parish church;\nand yt if they shall absent themselves frequently from the same upon\nsuch dayes (without a lawfull and sufficient cause and reason to be\nallowed by the s^d Ld Bp and his successors or his Vic^r Gen^{le}) that\nthey shall be presented by the churchwardens of the said parish for the\ntime being (whose consciences are hereby onerated to deall faithfully\ntherein) unto the Bp or his Vic^r Gen^{le} that they may be punished or\nfined 12d apiece for every such dayes absence whereof they cannot give\na reasonable and satisfactory account. Provided always that ye decree\nbe no longer of force after they shall produce an antient, sufficient\nand legall execution, which some of them seem to pretend unto, but\nare not or have not yet been able to produce or make good, and in the\nintervine (_sic_) they are hereby required to yield punctual submission\nand obedience hereunto upon pain of excommunication. Given under the\nEpiscopal Seal of the said Ld Bp this second day of February, in the\nseventh year of his consecration and in the year of Our Lord, 1677.\n\n  JOHAN ALLEN, Actuar\n  a Secretis D^{mi} Epi.\n\n  A copy whereof is hereby enjoyned to   }\n  be entered in the several registers of }\n  both parishes, and the original to be  }\n  kept in the Ld Bp\u2019s records.           }\n\nThe following is taken from the Parochial Register of Lezayre, Anno.\n1715:\u2014\u201cThe Revd. Mr. Wm. Walker, Vicar Genl. and Rector of Ballaugh,\nand the Revd. Mr. Henry Allen, Vicar of Kirk Christ, Lezayre, together\nwith several of the ancients of both parishes, having met this day at\na place called Cottier\u2019s platt in order to determine Boundaries of the\ntwo Parishes from the place aforesaid unto the High-road leading from\nBishop\u2019s Court to Ramsey: and both Parties having agreed to leave it\nto me to hear what can be sayd on both sides, and to put a final end\nto all controversies for the future concerning the said Boundary, I,\ntherefore, having heard all that hath been sayd by both Parties, and\nhaving carefully viewed and walked the ground, do adjudge and declare\nthat a straight line drawn from the East side of the platt aforesaid,\nbetwixt two remarkable trees growing in the Highway aforesaid, and\nbetwixt two large white stones on the other side of the said Highway to\nthe end of an Hedge leading from thence to the mountains, shall ever\nhereafter be looked upon and be the true Boundary of the two Parishes,\nwith which both sides being entirely satisfied, I do hereby require\nthat nobody do presume presumptuously to cut down the trees or to\nremove the stones aforesaid; and that a true copy of this determination\nbe preserved in the Registers of both Parishes, as an end of all strife\non this account. Given under my hand and seal at Bishop\u2019s Court the day\nand year above written.\n\n  (Signed) THO: SODOR AND MAN.\u201d\n\nA letter of Bishop Wilson\u2019s, on the subject of perambulations\nfollows:\u2014\u201cTo the Reverend the Archdeacon and the rest of the Clergy of\nthe diocese of Sodor and Man: My brethren,\u2014The last Convocation but\none, you were put in mind of a very considerable ommission, in not\ngoing every Holy Thursday the boundary of your severall Parishes or\nsome part of such as are large which hath been practised till of late,\ntime out of mind. In order, therefore, to the keeping of this laudable\ncustom, you are hereby required to give notice to your Parishioners\non Rogation Sunday, May 3rd, that you purpose (God willing) to walk\nthe boundarys of your Parish, or some considerable part of them, on\nHoly Thursday following, and desire the people to meet you at prayers\nand to accompany you. And that they may be better dispos\u2019d to do so,\nyou shall inform them that besides the great advantage of settling\nand securing the boundarys of Parishes, the great design is to give\npublick and national acknowledgement and thanks to God for all his\nblessings both by sea and land, and especially for the fruits of the\nearth which at this time begin to appear, as also to beg of God to\nsend us such seasonable weather, as that we may receive the fruits\nthereof, to our own comfort, and for the relief of those that are in\nwant, and lastly to beseech God of his mercy to preserve us from all\ninfectious diseases and unusual mortality amongst men and beasts and\nfrom the rage of enemies. You shall further inform them, how necessary\nthis is to keep up a constant sense of our dependence upon Almighty\nGod, for every blessing we enjoy or hope for, whether peace or plenty,\nor security from our enemies, or health to enjoy these blessings. Now,\nthe manner of observing this laudable custom has been at certain places\nto read distinctly the 103rd Psalm, by the Minister only, and in other\nplaces to pronounce openly the curse set down in Deut. 27, 17\u2014\u2018Cursed\nis he that removeth his neighbour\u2019s landmark,\u2019 that is, who defrauds\nhis neighbour of any of his rights, either by fraud or force, or going\nto law without just cause. At the same time people should be exhorted\nto beware of the great sin of covetousness, and to be content with\nthe blessing God has given to their own honest labours. That \u2018better\nis the little that the righteous have,\u2019 such as they have gotten by\nrighteous ways, than \u2018great riches cf the ungodly,\u2019 which they have\ngotten wrongfully, and that God will never bless such possessions as\nare gotten, or defended, or kept by unjust means. Here also it will\nbe very becoming a clergyman against the great sin of Litigiousness\nby which Christian love and charity are broken, and men hazard the\nloss of a heavenly inheritance to gain some trifle often in this\nworld.\u2014Dated at Bishop\u2019s Court, the 24th April. 1741. (Signed) THO.\nSODOR AND MANN.\u201d Below this he appends the proper \u201cCollects to\nbe used on the perambulation: Quinquagesima Sunday; Third Sunday in\nLent; Septuagesima Sunday; The Prayer for Rain, if then needful; In\ntime of Death and Famine; In time of Warr; In the Litany, the last\ntwo petitions, viz., \u2018That it may please Thee to give and preserve to\nour use, &c.,\u2019 \u2018That it may please Thee to forgive us all our sins,\u2019\nand the Prayer in Mr. Nelson\u2019s book for Rogation Week.\u201d[72] These\nPerambulations have not yet fallen entirely into disuse.\n\nThe festival on June 24th, _Midsummer day_, and on its eve,\n_Midsummer-eve_, kept since the change in the Calendar on July 5th and\nJuly 4th, seems to have been of Scandinavian origin, for, among the\nancient Celts, the longest day, as far as is known, was of no especial\naccount. But to people living within the Arctic circle, who for months\nin the winter were altogether deprived of the sun, his ascent and\ndescent were naturally of greater importance than to people living\nfurther south. This festival was probably originally in honour of\nBalder, the northern Sun-God, who at Midsummer attained his greatest\nsplendour and duration, and from thence began to decline.[73] The\nbeginning of his declination was commemorated by the lighting of his\nfuneral pyre, which the modern bonfires have perpetuated. Of the later\ncelebration of this eve and day in Scandinavia, Vigfusson writes:\u2014\u201cSt.\nJohn Baptist\u2019s Day is in the northern countries a kind of Midsummer\nYule, and was in Norway and Sweden celebrated with bonfires, dance, and\nmerriment; and tales of fairies and goblins of every kind are connected\nwith St. John\u2019s Eve in the summer as well as Yule-eve in winter.\u201d And\nwith regard to its origin, he says:\u2014\u201cThe origin of this feast is no\ndoubt heathen, being a worship of light and the sun, which has since\nbeen adapted to a Christian name and a Christian Calendar.\u201d[74] Very\nsimilar are the observances of this eve in Man. Bonfires were lit on\nthe hills, and blazing wheels were formerly rolled from their tops,\nprobably originally with the intention of typifying the beginning of\nthe sun\u2019s declination.[75] Cattle were also driven between or over\nfires to keep them from disease, and men and boys leaped over the\nflames. Train says that \u201con the eve of St. John the Baptist, the\nnatives lighted fires to the windward side of every field, so that the\nsmoke might pass over the corn; they folded their cattle and carried\nblazing furze or gorse round them several times.\u201d\n\nThese fire observances were in fact the same as on May-Day Eve, and\nthey seem to have been designed as Charms to secure as much sunshine\nas possible, which, considering our dull and cloudy climate, is not\nto be wondered at; and they were at one time connected with human\nsacrifices.[76] There was also a notion that the corn would grow well\nas far as the bonfires were seen, and, therefore, numerous bonfires\nwere lit on these occasions, and it was supposed that the height of the\nstraw depended on the height that the men jumped over the flames.\n\nFairies are supposed to be especially powerful on this eve, and Witches\nare said to hold a saturnalia.\n\nA curious belief that the souls of all people left their bodies when\nasleep on this night, and wandered to the place where they would die\nwas formerly prevalent, and from this probably arose the custom of\nsitting up to watch, and so avoiding such an occurrence. Those who\nwatched in the church porches were rewarded with the sight of those\nwho would die in the year, as on St. Mark\u2019s eve and Hollantide eve. On\nthis eve, too, was gathered the _Bollan-Feaill-Eoin_, \u201cJohn\u2019s Feast day\nwort\u201d (mugwort), which was made into wreaths to be worn on the heads\nof man and beast to protect them from witchcraft.\n\nThe next morning the great _Tinwald_ Court,[77] corresponding to the\nIcelandic _Althing_, was held, when the laws were promulgated, and the\nfestival proper, all Witches and evil Spirits having been disposed\nof on the previous evening, began. At this festival, which probably\nlasted a fortnight in old times, there took place not only the Court,\nbut probably a religious feast and merry-makings of all kinds, such as\nhurling and football, match-making, feasting, and, above all, recitals\nof legends and traditions. As regards Man, however, we have no definite\ninformation about the observance of this day from tradition, except\nthat there was a fair, which still continues; and from written sources\nthere is only preserved a letter written, in 1636, by Bishop Parr\nto Archbishop Neile, in which he states that on St. John Baptist\u2019s\nday he found the people in a chapel dedicated to that Saint \u201cin the\npractice of gross superstitions\u201d, which he caused \u201cto be cried down\u201d,\nand, in the place of them, \u201cappointed Divine services and sermons.\u201d We\ncan only wish that the good Bishop had informed us what these \u201cgross\nsuperstitions\u201d were. We have already seen (Chapter I.) that Manannan\nreceived his tribute of rushes on this day, and it is curious that the\npathway leading up to the chapel is still covered with rushes supplied\nby a small farm close by, which is held on the tenure of doing this\nservice.\n\nAs we have already seen from the name, St. John, the Church adopted\nthis heathen festival as that Saint\u2019s feast, _Feaill Eoin_,\n\u201cJohn\u2019s-Feast\u201d, as it is called in Manx. It has been ingeniously\nsuggested by Mr. Tylor that this adoption, or rather adaptation, may\nhave arisen from the same train of symbolism which adapted the heathen\nMidwinter solar festival to the Nativity of our Lord, _i.e._, from our\nLord\u2019s own words \u201cHe must increase, but I must decrease.\u201d It seems,\nhowever, much more probable that St. John was merely substituted for\nBalder, as our Saviour was substituted for him in other portions of the\nnorthern faith.\n\nThe following proverb attached to St. John\u2019s Day probably refers to the\ndesirability of having rain to bring on the straw of the corn crops at\nthis time rather than later, when it would interfere with the maturing\nof the grain: _Lane croie cabbyl dy ushtey Laa\u2019l Eoin feeu mayl\nVannin_, \u201cA full horse-shoe of water (on) John\u2019s Feast day is worth the\nrent of Man.\u201d\n\nJuly 13 was dedicated to the Saint called German, after whom the\nCathedral on Peel Island is supposed to be named.[78] August 1st,\nkept since the change in the calendar, on August 12th, is called\n_Laa Luanys_, or _Laa Lunys_, \u201cLuanys\u2019s Day.\u201d This name was probably\noriginally associated with the Celtic god _Lug_, or _Lleu_, as he is\ncalled in Wales, who, as he was said to have been brought up at the\ncourt of Manannan, was closely connected with Man.[79] In Ireland,\nhis festival, called the _Lug-nassad_, or the wedding of Lug, was\ncelebrated on this day by a fair, at which games and sports took\nplace. In Man, too, there was, within living memory, a great fair in\nthe parish of Santon, on the same day. This festival was, according to\nProfessor Rhys, \u201cthe great event of the summer half of the year, which\nextended from the calends of May to the calends of winter. The Celtic\nyear was more thermometric than astronomical; and the _Lug-nassad_\nwas, so to say, its summer solstice.\u201d[80] The fair has disappeared;\nbut the ancient custom of visiting the highest hills and the sacred\nwells on this day, cannot be said to be altogether extinct. These\nwells are usually found near old ecclesiastical sites, as the holy\nrecluses would naturally build their _keeills_ near springs, where they\nwould construct wells both for their own personal convenience as well\nas for baptizing their disciples. Some of these wells were formerly\nmuch venerated, as their waters were supposed to possess sanative\nqualities, and to be of special virtue as charms against witchcraft\nand Fairies. The devotees would drop a small coin into the well, drink\nof the water, repeat a prayer, in which they mentioned their ailments,\nand then decorate the well, or the tree overhanging it, with flowers\nand other votive offerings, usually rags. They believed that when the\nflowers withered, or the rags rotted, their ailments would be cured.\nThese rites have been observed in the Isle of Man within the memory of\nthose now living. There is a well on Gob-y-Vollee, called Chibber Lansh\n(where the meaning of _lansh_ is uncertain), consisting of three pools,\nwhich was formerly much resorted to for the cure of sore eyes. The cure\ncould only be effective if the patient came on Sunday, and walked three\ntimes round each pool, saying in Manx, _Ayns enym yn Ayr, as y Vac,\nas y Spyrryd Noo_, \u201cIn the name of the Father, and of the Son, and of\nthe Holy Ghost\u201d, and then applied the water to his or her eye. Many of\nthese wells, however, together with the sacred tree which overshadowed\nthem, were certainly objects of veneration long before the days of the\nrecluses and their religion.[81]\n\nThe Church attempted to put an end to this custom, and failed, but\ncontrived to give it a religious character by changing the date of its\nobservance from the first day of August to the first Sunday in that\nmonth.[82] The following representation made to the Ecclesiastical\nCourt by the curate and wardens of the parish of Lonan, in 1732, will\nshow that this custom was prevalent at that time:\u2014\n\n\u201cThe curate and wardens represent to the Court that there is a\nsuperstitious and wicked custom, which is yearly continued and\npractised in this and the neighbouring parishes by many young people\n(and some of riper years) going to the top of Snaefell Mountain upon\nthe first Sunday in August, where (as they are informed) they behave\nthemselves very rudely and indecently for the greater part of that\nday. Therefore, they crave that the Rev. Court may be pleased to order\nwhat method must be taken to put a stop to this profane custom for\nthe future.\u201d The Court (consistorial), in consequence of this order,\nordained \u201cthat publication be made yearly on the two last Sundays in\nJuly, by the minister for the time being, after the Nicene Creed,\nthat whoever shall be found to profane the Lord\u2019s Day after this\nwicked and superstitious manner shall be proceeded against with severe\necclesiastical censures; and the minister and wardens are hereby\nrequired to do their utmost in discovering the persons guilty in this\nparticular, and to make presentment thereof.\u201d\n\nBut such methods did not avail against this \u201csuperstitious and wicked\ncustom\u201d and in vain, too, did Bishop Wilson fulminate against it, as it\nwas quite common 70 years ago, and is not quite extinct yet. It is said\nthat, about 1820, a preacher, named Gick, went up South Barrule and\ndenounced it, and that consequently it has since then almost ceased,\nthough a few people still ascend the mountains on the first Sunday\nafter the 12th of August, pretending that they do so to search for\nblaberries; and a few may be seen lurking in the vicinity of the wells.\nThere is now an idea prevalent that this custom of ascending the hills\nis in commemoration of Jepthah\u2019s daughter going forth on the hills,\nwith the daughters of Israel following her, an idea which has probably\nbeen promulgated by the preachers with a view of causing a heathen\nsuperstition to be superseded by a Christian ceremony.\n\n_Harvest._\u2014When the landlord, or farmer, entered for the first time the\nfield where harvesting operations went on, it was customary to bind him\nwith _sugganes_, or straw ropes, and not to release him till he paid a\nforfeit.\n\nThe harvest festival is called in Manx _yn mheillea_, or _yn meailley_,\n\u2018the harvest home,\u2019 \u201cthough\u201d, says Gill,[83] \u201cmore strictly it is\nthe name of the garland made of the last handful of corn which is\nshorn and formed into the shape of that which is borne by Ceres. This\nfigure, dressed with ribbons, is carried before the reapers, and is\ncalled, together with the procession, _yn meailley_, or _meilley_,\n\u2018the reapers feast,\u2019 from _meail_.\u201d \u201c_Meail_\u201d, he adds, \u201cis the whole\ngang of reapers.\u201d This figure, somewhat obscurely described by Gill,\nwas called _yn moidyn_, \u2018the maiden,\u2019 and was made of straw, decorated\nwith ribbons and wild flowers. It was carried by the Queen of the\n_Meailley_, a girl elected from among the female workers, though\nusually the youngest of them, to the highest part of the field where it\nwas placed and saluted with hearty cheers. It was also a custom to cut\noff a bunch of ears from this last sheaf of corn, with about 12 inches\nof straw attached. This bunch of corn, called _baban ny mheillea_, \u2018the\ndoll of the harvest,\u2019 or simply, _yn mheillea_, \u2018the harvest,\u2019 which\nwas usually about 4 inches in diameter, was dressed up to represent a\nwoman, from the neck downwards, the ears doing duty for the head and\nface. It was then placed on the chimney piece in the kitchen of the\nfarm house, and was not removed till the following harvest, when its\nplace was taken by a similar successor. This custom has not long died\nout, and indeed the small sheaf, though not dressed, may still be seen\nin many a farm house. The large sheaf previously referred to was taken\nfrom the field, when the last load of corn was carried and placed on\ntop of it, together with the _moidyn_.[84] It was then deposited in\nthe barn with much clamour and rejoicing, and was kept there till\nthe following harvest. After this they all adjourned to the supper,\nwhich it was usual for the farmer to provide on these occasions, and\nwhich was a scene of great joy and merriment, the _Laare-vane_, as on\ntwelfth day, being a conspicuous feature (see p. 104). The carrying of\nthe \u2018maiden\u2019 has now fallen into desuetude, so that the name is now\nassociated with the harvest supper only.\n\nOctober 25th.\u2014_Laa\u2019l Maghal_, \u2018Maughold\u2019s Feast day,\u2019 the second of the\ntwo days dedicated to this Saint.\n\nOctober 31st and November 11th are the present and past dates, in\naccordance with the change in the Calendar, of the eve of the Church\nfestival called \u201cAll Hallow Mass\u201d, or \u201cAll Saints\u2019 Mass\u201d (Middle\nEnglish _halowe_ \u2018a saint\u2019). The eve of this day, Hallowe\u2019en in\nEnglish, is called _Oie houiney_ in Manx, and is still kept in the\nIsle of Man on the 11th of November. The day itself is called _Sauin_,\n_Souin_ or _yn Tauin_, corresponding with the Irish and Scotch Samhain,\nthough the English \u201cHolland-tide\u201d is the name now usually given to the\nseason and to the fair held on the 12th of November.\n\nThis day was formerly the first day of the first month of winter, and\nalso the first day of the Celtic year. A tradition to the effect that\nit was the first day of the year still obtains among the Manx, who\nare accustomed to predict the weather for the ensuing year from that\non the 12th of November, and this is emphasised by the fact that, as\nwe shall see later, the ceremonies now practised on New Year\u2019s Eve,\nwere, within living memory, practised on the 11th of November. Among\nthe Norsemen, the first night of winter, which they celebrated by a\nfeast, was the 14th of October, but winter would come earlier in their\nmore Northern clime. According to the ancient Irish, _Samhain_ Eve was\nthe proper occasion for prophecies and unveiling mysteries. In Wales,\nwithin almost recent times, women congregated in the parish churches\non this eve to learn their fortune from the flame of the candle each\none held in her hand, and to hear the names or see the coffins of the\nparishioners destined to die in the course of the year. The Scotch\nbelieved that all the Warlocks and Witches assembled in force at this\nseason, and perpetrated all sorts of atrocities. Similar beliefs to the\nabove prevailed in the Isle of Man. It was, therefore, very necessary\nto propitiate the Fairies, who alone were amenable to such attentions,\non this night in particular. The leavings of the supper of the family\nwere consequently not removed, and crocks of fresh water were placed\non the table, so that \u2018the little People\u2019 might refresh themselves.\nProfessor Rhys says that the reason why this night was regarded as \u201cthe\nSaturnalia of all that was hideous and uncanny in the world of spirits\u201d\nwas because \u201cit had been fixed upon as the time of all others when the\nSun-God, whose power had been gradually falling off since the great\nfeast associated with him on the first of August, succumbed to his\nenemies, the powers of darkness and winter. It was their first hour of\ntriumph after an interval of subjection, and the popular imagination\npictured them stalking abroad with more than ordinary insolence and\naggressiveness.\u201d[85] It was, in fact, the time when the result of the\ncombat which took place in May was reversed; then the powers of light\ngained the ascendency, now the powers of darkness. Bonfires were lit on\n_Oie Houiney_, as on _Oie Voaldyn_, and for the same reason.\n\nThe following custom, which survived till recently, has now died\nout. Mummers went from house to house shouting the following curious\nrefrain, the meaning of which can only be conjectured. The portion now\nin English was, of course, formerly in Manx:\u2014\n\n      _Hog-annaa_\u2014This is old Hollantide night:\n      _Trolla-laa_\u2014The moon shines fair and bright.\n      _Hog-annaa_\u2014I went to the well,\n      _Trolla-laa_\u2014And drank my fill;\n      _Hog-annaa_\u2014On my way back\n      _Trolla-laa_\u2014I met a witch-cat;\n      _Hog-annaa_\u2014The cat began to grin,\n      _Trolla-laa_\u2014And I began to run.\n      _Hog-annaa_\u2014Where did you run to?\n      _Trolla-laa_\u2014I ran to Scotland.\n      _Hog-annaa_\u2014What were they doing there?\n      _Trolla-laa_\u2014Baking bannocks and roasting collops.\n      _Hog-annaa\u2014Trolla-laa!_\n  If you are going to give us anything, give us it soon,\n  Or we\u2019ll be away by the light of the moon\u2014_Hog-annaa_!\n\nProfessor Rhys came across a different and seemingly more rational\nversion of this Hollantide rhyme in the South of the Island last\nyear:\u2014_Oie Houna_\u2014\u201cHollantide Eve.\u201d _Shibber ny gauin(a)_[86]\u2014\u201cSupper\nof the heifer.\u201d _Cre gauin marr mayd?_\u2014\u201cWhich heifer shall we kill?\u201d\n_yn gauin veg vreac_\u2014\u201cThe little spotted heifer.\u201d There were more\nlines, but his informant had forgotten them.\n\nThe first line of this song was formerly \u201c_Hog-annaa_\u2014To-night is New\nYear\u2019s Night\u201d,[87] which is another proof that this was the last night\nof the year; and it is significant, also, that the customs of raking\nout the ashes from the fire and placing ivy in water, now practised\non the 31st of December, were practised on this night within living\nmemory. These facts, combined with the recollection of the 12th being\nconsidered New Year\u2019s Day by old persons (as previously mentioned), may\nbe considered to settle the question. But, in addition to this, the\nwords of the chorus, _Hog-annaa, trollalay_, are probably identical\nwith _Hogmanay, trollalay_, the words of a Scotch song which is sung\non New Year\u2019s Eve\u2014_Hogmanay_, according to Jamieson, being either\nthe last day of the year or the entertainment given to a visitor on\nthis day. In France, too, there is a similar custom and word, as _En\nBasse Normandie les pauvres le dernier jour en demandant l\u2019aumosne,\ndisent Hoguinanno_. \u201cIn Low Normandie, the poor, the last day (of\nthe year), in demanding alms, say _Hoguinanno_.\u201d We may, therefore,\nconclude that this was undoubtedly the last night of the year. As to\nthe meaning of this word, _Hog-annaa_, _Hogmanay_, or _Hoguinanno_,\nwe may venture to suggest that, supposing the Scotch form to be the\nmost accurate, both it and _trollalay_ are of Scandinavian origin, and\nrefer to the Fairies and the Trolls. We know that on this night it\nwas considered necessary to propitiate the dwellers in Fairy-land,\nwho, with the Phynnodderees, Witches, and Spirits of all kinds, were\nabroad and especially powerful. We may, therefore, perhaps translate\n_Hog-man-aye_ into _Hanga-man-ey_\u2014\u201cmound-men (for) ever\u201d, the Fairies\nbeing considered as dwellers in the _hows_ (_or tumuli_, or green\nmounds)\u2014and _trollalay_ into _trolla-\u00e1-l\u00e1_, \u201ctrolls into the surf.\u201d\nThe Fairies, who were considered the most powerful of these creatures,\nbeing thus propitiated, would then protect their suppliants against\nthe rest. The boys, who went round singing this song, carried big\nsticks with cabbages or turnips stuck in the top, and with these they\nknocked at people\u2019s doors till they received herrings and potatoes and\nsuch-like gifts. The usual supper on this night consists of potatoes,\nparsnips and fish, pounded together and mixed with butter; and a cake\nis made, called _Soddag valloo_, or dumb cake. \u201cEvery woman is obliged\nto assist in mixing the ingredients (flour, eggs and eggshells, soot,\n&c.), kneading the dough and baking the cake on the glowing embers; and\nwhen it is sufficiently baked, they divide it, eat it up, and retire to\ntheir beds backwards without speaking a word, from which silence the\ncake derives its name, and in the course of the night they expect to\nsee the images of the men who are destined to be their husbands.\u201d[88]\nThe following is another Hollantide recipe for dreaming of a future\nhusband:\u2014Take a salt herring from a neighbour\u2019s house without the\nconsent or knowledge of the owner. Be sure to capture it in the dark,\nand take the first that comes to hand. Then take it home, and roast\nit in its brine upon the cinders. Maintain strict silence, both while\neating it and afterwards, and carefully consume every scrap\u2014bones\nand all. On the stroke of midnight retire to bed backwards, undress\nin the dark, and avoid touching water. If these instructions are\nproperly carried out, the future husband will appear in a dream, and\nwill present a drink of water. Yet another recipe was, for the girls\nto fill their mouths with water, and hold a pinch of salt in each\nhand. Thus equipped they went to a neighbour\u2019s door, and listened to\nthe conversation within, when the first name mentioned would be that\nof their future husband. There are various customs practised on this\nevening in Man, which are almost identical with those in all other\nparts of the United Kingdom. Of these, the burning of nuts for purposes\nof divination, is one of the most popular. It is described by Burns for\nScotland; and by Brand, in his \u201cPopular Antiquities\u201d, for Ireland, in\nwords which we quote, as they are precisely applicable to what takes\nplace in Man:\u2014\n\n  The auld guidwife\u2019s well hoordit nits[89]\n    Are round and round divided,\n  And mony lads\u2019 and mony lasses\u2019 fates\n    Are there that night decided:\n  Some kindle couthie[90] side by side,\n    An\u2019 burn thegither trimly,\n  Some start awa\u2019 wi\u2019 saucy pride,\n    And grimp out owre the chimlie\n              Fu\u2019 high that night.\n\n  Jean slips in twa wi\u2019 tentie e\u2019e;[91]\n    Wha \u2019twas she wadna tell;\n  But this is Jock, and this is me,\n    She says in to hersel;\n  He bleez\u2019d owre her, an\u2019 she owre him,\n    As they wad ne\u2019er main part!\n  Till fuff! he started up the lum,[92]\n    An Jean had e\u2019en a sair heart\n              To see\u2019t that night.\n\n\u201cIt is a custom in Ireland, when the young women would know if their\nlovers are faithful, to put three nuts upon the bars of the grate,\nnaming the nuts after the lovers. If a nut cracks or jumps, the lover\nwill prove unfaithful, if it begins to blaze or burn, he has a regard\nfor the person making the trial. If the nuts named after the girl and\nher lover burn together, they will be married.\u201d\n\nMuch amusement is also derived from the custom of setting apples afloat\nin a tub of water from which they have to be extracted by the teeth.\nThe pouring of molten lead into water, where it takes various fantastic\nshapes from which the future vocation of the person who pours is\ndivined, is still a favourite pastime. The popular belief ascribes to\nchildren born on Hallowe\u2019en the possession of the mysterious faculty of\nperceiving and holding converse with supernatural beings.\n\nThe following day, the first of November, according to the present\nreckoning, is the church Festival of All Saints, _Laa\u2019l Mooar ny\nSaintsh_ \u201cGreat Festival of the Saints\u201d, as it is called in Manx.\n\nThe twelfth of November is the general day for letting lands, payment\nof rent, and for men-servants taking their places for the year. The\nlargest fair of the year is still held on this day. It is considered as\nthe beginning of the winter half of the year.\n\nNovember 18.\u2014_Laa\u2019l Spitlin Geurey_, \u201cSpitlin\u2019s Winter Feast day\u201d, the\nsecond feast of this unknown Saint.\n\nDecember 6th.\u2014_Laa\u2019l Catreeney_, \u201cCatherine\u2019s Feast day\u201d (old style).\nOn, or about, this day possession must be taken on the South side of\nthe Island of lands, when there is a change of occupier. A fair was\nheld on this day in the Parish of Arbory, when the following curious\ndistich was repeated:\u2014\n\n  _Kiark Catreeny maroo,\n  Gow\u2019s y kione,\n  As goyms ny cassyn,\n  As ver mayd ee fo\u2019n thalloo._\n\n  Catherine\u2019s hen is dead,\n  Take thou the head,\n  And I will take the feet,\n  And we will put her under ground.\n\nIf any one got drunk at the fair he was said to have \u201cplucked a feather\nof the hen.\u201d\n\nDecember 11th.\u2014_Laa\u2019l Andreays_, \u201cAndrew\u2019s Feast day.\u201d On, or before,\nthis day possession must be taken on the North side of the Island,\nunder similar circumstances.\n\nDecember 21.\u2014_Laa\u2019l Thomase_, \u201cThomas\u2019s Feast day, formerly _Laa\u2019l\nFingan_, \u201cFingan\u2019s feast day\u201d, St. Fingan, or Finnian, was the first\nof the great Irish scholars, being especially devoted to the study and\nexposition of Scripture. The following saying has reference to the eve\nof this day: _Faaid mooar son Oiel Fingan_, \u201cA large turf for Eve of\nFingan\u2019s Feast.\u201d It probably means that, as the Christmas festivities\nwere drawing near, it was necessary to have an extra large turf to\ncook the fare for that feast. There is a weather saying with reference\nto this time of the year, that \u201cif the frost will bear a goose before\nChristmas, it will not bear a duck after Christmas.\u201d _Ny nee yn\nrio gymmyrkey guiy roish yn Ollick cha nymmyrkey e thunnag lurg yn\nOllick._[93]\n\nDecember 24.\u2014Christmas Eve, in Manx _Oie\u2019l Verrey_, a corruption of\n_Oie feaill Voirrey_, \u201cEve of Mary\u2019s Feast.\u201d It was the custom for\nthe people to go in crowds to the Parish Churches on this evening\nto attend a service, the main feature of which was the singing of\nCarols, called in Manx _Carvals_, many of which were of portentous\nlength. Each one brought his or her own candle, so that the Church\nwas brilliantly illuminated. The decorations were of a very primitive\nkind, mainly consisting of huge branches of _hullin_ (holly), and\nfestoons of _hibbin_ (ivy). After the prayers were read, and a hymn\nwas sung, the parson usually went home, leaving the Clerk in charge.\nThen each one who had a carol to sing would do so in turn, so that the\nproceedings were continued till a very late hour, and sometimes, also,\nunfortunately became of a rather riotous character, as it was a custom\nfor the female part of the congregation to provide themselves with\npeas, which they flung at their bachelor friends. On the way home, a\nconsiderable proportion of the congregation would probably visit the\nnearest inn, where they would partake of the traditional drink on such\noccasions, viz., Hot ale, flavoured with spice, ginger, and pepper.\nAfter this, the parting song commencing with\u2014\n\n  _Te traa goll thie dy goll dy lhie,\n  Te tayrn dys traa ny lhiabbagh &c._\n\n  It is time to go home to go to lie down,\n  It draws towards bed-time, &c.\n\nwould be trolled out, and the last of the revellers would depart. The\n_Oie\u2019l Verree_ services are still continued, but are entirely shorn of\nall their riotous accompaniments, while ordinary hymns, or short carols\nsung by the choirs, have taken the place of the lengthy solos of the\npast. Carols are also sung by bands, who go from house to house during\nthe week before Christmas, and receive a small Christmas-box, or some\nrefreshment, in return for their entertainment.\n\nIt was formerly the custom for fiddlers to go round in this way before\nChristmas. They stopped and played at the houses where they thought\nthey were likely to receive a fee, wished the inmates individually\n\u201cgood morning\u201d, called the hour, and reported the state of the weather.\nThe custom of mumming at this season, formerly common, is now almost\nmoribund. The mummers, or as they are called in Man, \u201cThe White Boys\u201d,\nperform the time-honoured legend of \u201cSt. George and the Dragon\u201d, which\nhas, however, became considerably modified. Both in England, Scotland,\nand Ireland, it has been from an early day amongst the most popular\namusements of Christmas, and, till recently, continued to be so in Man.\nThe plot everywhere seems to be pretty nearly the same, though scarcely\nany two sets of performers render it alike, as they constantly mix up\nextraneous matter, often of a local nature, and frequently allude to\nthe passing events of the day, making the confusion of character in all\nthe versions very great.[94]\n\nIn this Isle the _dramatis person\u00e6_\u2014St. George, Prince Valentine,\nKing of Egypt, Sambo, and the Doctor\u2014are attired in white dresses,\nshowing their shirt sleeves, fantastically decorated with ribbons,\nfancy-coloured paper, beads, and tinsel. They wear high caps or turbans\nof white pasteboard similarly decked out, with a sprig of evergreen or\n\u201cChristmas\u201d stuck in them, and each carrying a drawn sword in his hand.\nThe \u201cDoctor\u201d is in _full black_, with face and cap of the same, armed\nwith a stick, and a bladder tied to the end, with which he belabours\nthose who press too close upon the performers. He generally carries a\nsmall box for the contributions, and is a kind of Merry-Andrew to the\nplay, which, if it happens to fall in the hands of a sprightly wag,\ncauses some amusement to the audience, who, somehow or other, generally\nappear more frightened than pleased with the rest of the characters.\nThe performance is often wound up by a song. The following was taken\ndown by W. Harrison as it was recited in his house at Christmas,\n1845.[95]\n\n\n THE WHITE BOYS.\n\n\n _Dramatis Person\u00e6._\n\n  ST. GEORGE.\n  KING OF EGYPT.\n  PRINCE VALENTINE.\n  SAMBO.\n  A DOCTOR.\n\n Enter SAMBO.\n\n  It is here by your leave, Ladies and Gentlemen,\n  We will act a sporting play;\n  We will show you fine diversion,\n  Before we go away.\n  It is room, room, brave gallant boys!\n  Give us room to rhyme,\n  We will show you fine diversion\n  In this Christmas time.\n  It is room, room, give us room to sport,\n  This is the place we wish to resort\u2014\n  To resort and to repeat our pretty rhymes,\n  Remember, good folks, it is the Christmas times.\n  This Christmas time as we now appear,\n  We wish to act our merry Christmas here;\n  We are the merry actors that travel the street,\n  We are the merry actors who fight for our meat,\n  We are the merry actors who show pleasant play;\n  Enter in the King of Egypt\u2014clear the way!\n\n  Enter THE KING OF EGYPT.\n\n  I am the King of Egypt, and so boldly do appear,\n  And St. George, he is my son, my only son and heir!\n  Step forth, my son, St. George! and act thy part with ease,\n  Show forth to all the living company thy praise.\n\n  Enter ST. GEORGE.\n\n  I am thy son St. George, and from England have I sprung,\n  Many are the noble deeds and wonders I have done.\n  Full fourteen years in prison I was kept,\n  And out of that into a cave I leapt,\n  From thence I went into a rock of stone;\n  \u2019Twas there I made my sad and grievious (sic) moan.\n  Many were the lions that I did subdue,\n  I ran the fiery dragon through and through;\n  With a golden trumpet in my mouth\n  I sounded at the gates divine, the truth.\n  It\u2019s here to England, right from Egypt\u2019s station,\n  It is here I draw my bloody weapon.\n  Show me the man that dare before me stand;\n  I\u2019ll cut him down with my courageous hand!\n  Or, who dare challenge me to fight, and I so great?\n  I who have fought Lords, Dukes, and made the earth to quake!\n\n  Enter PRINCE VALENTINE.\n\n  ST. GEORGE\u2014Who art thou? poor silly fellow?\n\n  VALENTINE\u2014I am a Turkish champion, from Turkish land I came,\n  I came to fight that valiant knight, St. George they call his name;\n  For it is hereby my name is written, Prince Valentine,\n  Descended from a hardy race and of a noble line.\n  And soon St. George I\u2019ll make thy lofty laurels flee,\n  It shall not be said by all that I did yield to thee!\n  We\u2019ll fight it out most manfully. Draw!\n\n  _They Fight._\n\n  ST. GEORGE\u2014The point of my sword is broke.\n\n  VALENTINE\u2014It happens so indeed! this night\n  St. George is beat, he dare not fight!\n\n  ST. GEORGE\u2014Beat by thee! thou poor silly rook!\n\n  VALENTINE\u2014Fall in, Prince Actor.\n\n  _They fight; St. George falls on one knee._\n\n  KING OF EGYPT\u2014O mortal stars! and skies of heaven above!\n  What a thing it is for a man to lose his love!\n  To strike that val\u2019rous champion from the helm,\n  And cursed be he, that did him overwhelm.\n  O Sambo! Sambo! help me now in speed,\n  For never was I in a greater need.\n\n  SAMBO\u2014O yea, my master! I soon will thee obey,\n  With sword in hand I hope to gain the day.\n  Art thou the knave that singly standest there?\n  That slew my master\u2019s only son and heir?\n\n  VALENTINE\u2014He challenged me to fight, and why should I deny!\n  He cut my coat so full of rents and made my buttons fly,\n  And if the rascal had had the honour to obtain,\n  Why, sir! he would have served you the same.\n\n  SAMBO\u2014I\u2019ll try if thou art born of noble race;\n  I\u2019ll make thy blood come trickling down thy face;\n  And if thou dost another word against my master say,\n  Right through thy yellow body I\u2019ll make an open way.\n\n  _They fight; and Valentine falls._\n\n  KING OF EGYPT\u2014O guards! come, take this dismal corpse away,\n  For in my sight it shall no longer stay,\n  O Doctor! Doctor! is there a doctor to be found,\n  Can cure St. George of his deep and deadly wound?\n\n  Enter DOCTOR.\n\n  Oh yes! master, yes, there is a doctor to be found,\n  Can cure St. George, thy son, of a deep and deadly wound.\n\n  KING OF EGYPT\u2014From whence come ye?\n\n  DOCTOR\u2014From France, from Spain, from Rome I came,\n  I\u2019ve travelled all parts of Christendom.\n\n  SAMBO\u2014Well spoken, Doctor!\n\n  KING OF EGYPT\u2014What can you cure?\n\n  DOCTOR\u2014All sorts of diseases,\n  Whatever you pleases.\n  All pains within, all pains without,\n  The plague, the palsy, and the gout.\n  The itch, stitch, and molly-grubs.\n  I can cure all these deeds.\n  All big-bellied maids,\n  And such like jades.\n  Likewise, I will pledge my life,\n  I can cure a scolding wife;\n  Let them be curst or ever so stout,\n  If the devil\u2019s in, I\u2019ll blow him out.\n\n  KING OF EGYPT\u2014What is your fee?\n\n  DOCTOR\u2014Twenty pounds down is my fee,\n  But half of that I\u2019ll take from thee,\n  If it is St. George\u2019s life I save,\n  That sum this night from you I crave.\n\n  KING OF EGYPT\u2014What medicine do you carry, Doctor?\n\n DOCTOR\u2014I carry a little bottle in my pocket of rixum-raxum,\n prixum-praxum, with I-cock-o\u2019-lory\u2014a little of this to his nostrils.\n\n  Rise up St. George! and fight again!\n\n  _The Doctor performs his cure, and St. George rises._\n\n  ST. GEORGE\u2014Oh horrible! terrible! the like was never seen,\n  A man drove out of seven senses into seventeen,\n  And out of seventeen into seven-score,\n  Oh horrible! terrible! the like was ne\u2019er before.\n  It was neither by a bull, nor yet by a bear,\n  But by a little devil of a rabbit there.\n\n  _The Doctor performs the cure on Valentine, who rises._\n\n  VALENTINE\u2014It is a kind of rough tough, coming up like a fly,\n  Up the seven stairs, and down the lofty sky.\n  My head is made of iron, my body made of steel,\n  My legs are made of pipe-shanks, I\u2019ll cause you all to yield.\n\n  _Valentine and Sambo fight, when the King of Egypt interposes._\n\n  KING OF EGYPT\u2014Oh! oh! we are all brothers,\n  Why should we be all through others?\n  Put up your swords and fight no more,\n  No longer in this house adore.\n\n  DOCTOR\u2014My box it is dumb and cannot speak,\n  Please give us something for Christmas sake.\n\n  _Exeunt omnes._\n\nIt is said, that on this Eve, at midnight, all the bullocks of seven\nyears old or more fall on their knees and utter a sort of groan,\nand, that at the same time, the myrrh plant bursts into flower and\nso continues for one hour, when it disappears again. My informant is\npositive that he saw this latter phenomenon last Christmas Eve (1890).\n\nTo the superstitious Manx, one pleasant feature of this sacred season\ngenerally, and of Christmas Eve and Christmas Day in particular, was\nthat they were able to pass any haunted glen or road in perfect safety,\nas, owing to the beneficent influence of Christ, no Phynnodderee,\nBuggane, Witch, or evil creature of any kind could harm them.\n\n_Christmas Day_, called _Laa Nollick_ or _Laa Nullick_, in Manx,\nwhere _Nollick_ is probably a corruption of the latin _Natalicium_\n\u201cbirthday\u201d, is observed in the Isle of Man in much the same way as in\nEngland, Scotland, and Ireland.\n\nIt is interesting to note that the church festival of Christmas was\nplaced at the same time as the Pagan feast of the winter solstice,\nwhich was called the _Saturnalia_ by the Romans, and _Yule_ by the\nScandinavian nations, with whom the Isle of Man was closely connected.\nThe meaning of the word _Yule_ has given rise to considerable\ncontroversy, the most probable interpretation being that of Ficke;[96]\nwho explains it to mean \u201cnoise\u201d, or \u201ccry\u201d, especially the loud noise\nof revelry and rejoicing. The heathen _Yule_ was certainly a great\ntime of merrymaking, and lasted for thirteen days, inclusive of the\n6th of January. This merrymaking was to express their joy at the days\nhaving reached their shortest limit on the 21st of December, when the\nsun recommenced his upward course. The Church attempted to change the\nheathen ceremonies into the solemnities of the Christian festivals, of\nwhich it put as many as possible at this season. The result was, the\nstrange medley of Christian and Pagan rites, especially with regard to\nthe mistletoe and the _Yule_ log, which contribute to the festivities\nof the modern Christmas.\n\n\u201cAs soon as the prayers at the _Oiel Verrey_ are over\u201d, says Waldron,\n\u201cChristmas begins, and there is not a barn unoccupied for the whole\ntwelve days\u2014every parish hiring fiddlers at the public charge; and all\nthe youths, nay, sometimes people in years, make no scruple to be among\nthese nocturnal dancers.\u201d\n\nEvery family that could afford it, had a special brewing called\n_Jough-y-Nollick_, \u201cdrink of Christmas;\u201d and as one brewing kettle\ngenerally served a whole neighbourhood, it was in great request at\nthis time, hence the Manx proverb, \u201cTo go about like a brewing pan.\u201d\nThe weather saying for this season is: _Ollick fluigh, Rhullick vea_,\n\u201cWet Christmas, rich Churchyard\u201d, _i.e._, wet weather at this time is\nconsidered unhealthy.\n\nDecember 26.\u2014_Laa\u2019l Steaoin_, \u2018Stephen\u2019s Feast day.\u2019 On this day\nthe cruel but curious custom of Hunting the Wren is kept up. The\nunfortunate bird was stoned to death; and there is, therefore, an\nappropriateness in the Church festival commemorating the stoning of\nSt. Stephen being on the same day. This stoning of the wren, however,\nif Waldron is to be believed, seems to have taken place on Christmas\nmorning 160 years ago, as he says, \u201con the 24th of December, towards\nevening, all the servants in general have a holiday; they go not to bed\nall night, but ramble about till the bells ring in all the Churches,\nwhich is at twelve o\u2019clock; prayer being over, they go to hunt the\nwren, and after having found one of these poor birds, they kill her,\nand lay her on a bier with the utmost solemnity, bringing her to the\nparish church, and burying her with a whimsical kind of solemnity,\nsinging dirges over her in the Manx language, which they call her\nknell, after which Christmas begins.\u201d A writer of the early part of\nthe present century gives the following account of the origin of the\nhunting of the wren:\u2014\n\n\u201cIt has been a pastime in the Isle of Man from time immemorial to hunt\nthe wren. It is founded on a tradition that in former times a fairy of\nuncommon beauty exerted such undue influence over the male population,\nthat she at various times seduced numbers to follow her footsteps,\ntill, by degrees, she led them into the sea, where they perished.\nThis barbarous exercise of power had continued for a great length of\ntime, till it was apprehended the Island would be exhausted of its\ndefenders, when a knight errant sprung up, who discovered some means\nof countervailing the charms used by this syren, and even laid a plot\nfor her destruction, which she only escaped at the moment of extreme\nhazard, by taking the form of a wren. But though she evaded instant\nannihilation, a spell was cast upon her, by which she was condemned on\nevery succeeding New Year\u2019s Day, to reanimate the same form, with the\ndefinitive sentence, that she must ultimately perish by a human hand.\nIn consequence of this _well authenticated_ legend, on the specified\nanniversary, every man and boy in the Island (except those who have\nthrown off the trammels of superstition), devote the hours between\nsunrise and sunset, to the hope of extirpating the Fairy, and woe be to\nthe individual birds of this species, who show themselves on this fatal\nday to the active enemies of the race; they are pursued, pelted, fired\nat, and destroyed, without mercy, and their feathers preserved with\nreligious care; it being an article of belief that every one of the\nrelics gathered in this laudable pursuit is an effectual preservation\nfrom shipwreck for one year; and that fishermen would be considered as\nextremely foolhardy who would enter upon his occupation without such a\nsafeguard.\u201d\u2014(_Bullock, History of the Isle of Man, 1816._)\n\nKelly\u2019s description of this custom at about the same period is as\nfollows:\u2014\u201cIt is the custom of the inhabitants of the several parishes\nto catch a wren, on this day, and parade with flags flying and music,\nwith the wren fixen upon the point of a long pole; and they oblige\nevery person they meet to purchase a feather,[97] and to wear it in\ntheir hats for the day; in the evening they inter the naked body, with\ngreat solemnity; and conclude the evening with wrestling and all manner\nof sports. This is supposed to be in memory of the first martyr.\u201d\n\nThe manner of celebrating this custom 50 years ago was described by\nWilliam Harrison as follows:\u2014\u201cThis custom is still kept upon St.\nStephen\u2019s Day, chiefly by boys, who at early dawn sally out armed\nwith long sticks, beating the bushes until they find one of these\nbirds, when they commence the chase with great shoutings following\nit from bush to bush, and when killed it is suspended in a garland\nof ribbons, flowers, and evergreens. The procession then commences,\ncarrying that \u2018King of birds,\u2019 as the Druids called it, from house\nto house, soliciting contributions, and giving a _feather_ for luck;\nthese are considered an effectual preservative from shipwreck, and\nsome fishermen will not yet venture out to sea without having first\nprovided themselves with a few of these feathers to insure their safe\nreturn. The \u2018dreain,\u2019 or wren\u2019s feathers, are considered an effectual\npreservative against witchcraft. It was formerly the custom in the\nevening to inter the naked body with great solemnity in a secluded\ncorner of the Churchyard, and conclude the evening with wrestling and\nall manner of sports.\u201d[98]\n\nBarrow gave the music of the song which follows in his _Mona Melodies_,\npublished in 1820, and the words were taken down by William Harrison\nfrom a company of \u201cWren boys\u201d, in 1843:\u2014\n\n[Illustration: HUNT THE WREN MANX AIR.]\n\n\nTHE HUNTING OF THE WREN.\n\n\n  We\u2019ll away to the woods, says Robin to Bobbin,\n  We\u2019ll away to the woods, says Richard to Robin;\n  We\u2019ll away to the woods, says Jack of the Land,\n  We\u2019ll away to the woods, says every one.\n\n  What shall we do there? says Robin to Bobbin.\n                            Repeat, etc.\n\n  We will hunt the wren, says Robin to Bobbin.\n                            Repeat, etc.\n\n  Where is he? where is he? says Robin to Bobbin.\n                            Repeat, etc.\n\n  In yonder green bush, says Robin to Bobbin.\n                            Repeat, etc.\n\n  I see him, I see him, says Robin to Bobbin.\n                            Repeat, etc.\n\n  How shall we get him down? says Robin to Bobbin.\n                            Repeat, etc.\n\n  With sticks and stones, says Robin to Bobbin.\n                            Repeat, etc.\n\n  He is dead, he is dead, says Robin to Bobbin.\n                            Repeat, etc.\n\n  How shall we get him home? says Robin to Bobbin.\n                            Repeat, etc.\n\n  We\u2019ll hire a cart, says Robin to Bobbin.\n                            Repeat, etc.\n\n  Whose cart shall we hire? says Robin to Bobbin.\n                            Repeat, etc.\n\n  Johnny Bill Fell\u2019s, says Robin to Bobbin.\n                            Repeat, etc.\n\n  Who will stand driver? says Robin to Bobbin.\n                            Repeat, etc.\n\n  Filley the Tweet, says Robin to Bobbin.\n                            Repeat, etc.\n\n  He\u2019s home, he\u2019s home, says Robin to Bobbin.\n                            Repeat, etc.\n\n  How shall we get him boil\u2019d? says Robin to Bobbin.\n                            Repeat, etc.\n\n  In the brewery pan, says Robin to Bobbin.\n                            Repeat, etc.\n\n  How shall we get him in? says Robin to Bobbin.\n                            Repeat, etc.\n\n  With iron bars and a rope, says Robin to Bobbin.\n                            Repeat, etc.\n\n  He is in, he is in, says Robin to Bobbin.\n                            Repeat, etc.\n\n  He is boil\u2019d, he is boil\u2019d, says Robin to Bobbin.\n                            Repeat, etc.\n\n  How shall we get him out? says Robin to Bobbin.\n                            Repeat, etc.\n\n  With a long pitchfork, says Robin to Bobbin.\n                            Repeat, etc.\n\n  He is out, he is out, says Robbin to Bobbin.\n                            Repeat, etc.\n\n  Who\u2019s to dine at dinner? says Robin to Bobbin.\n                            Repeat, etc.\n\n  The King and the Queen, says Robin to Bobbin.\n                            Repeat, etc.\n\n  How shall we get him eat? says Robin to Bobbin.\n                            Repeat, etc.\n\n  With knives and forks, says Robbin to Bobbin.\n                            Repeat, etc.\n\n  He is eat, he is eat, says Robin to Bobbin.\n                            Repeat, etc.\n\n  The eyes for the blind, says Robin to Bobbin.\n                            Repeat, etc.\n\n  The legs for the lame, say Robin to Bobbin.\n                            Repeat, etc.\n\n  The pluck for the poor, says Robin to Bobbin.\n                            Repeat, etc.\n\n  The bones for the dogs, says Robin to Bobbin;\n  The bones for the dogs, says Richard to Robin;\n  The bones for the dogs, says Jack of the land;\n  The bones for the dogs, says every one.\n\n  The wren, the wren, the king of all birds,\n  We have caught, St. Stephen\u2019s Day, in the furze;\n  Although he is little, his family\u2019s great,\n  I pray you, good dame, do give us a treat.\n\nAnd so on, always chorusing with affected labour and exertion, \u201cHoist!\nHoist!\u201d\n\nColonel Vallancy, in his _Collectanea de Rebus Hibernicis_, says, \u201cThe\nDruids represented this as the king of all birds. The superstitious\nrespect shown to this little bird gave offence to our first Christian\nmissionaries, and by their commands _he is still hunted and killed by\nthe peasant on Christmas Day_, and on the following (St. Stephen\u2019s\nDay) he is carried about hung by the leg in the centre of two hoops,\ncrossing each other at right angles, and a procession made in every\nvillage of men, women, and children, singing an Irish catch, importing\nhim to be the king of all birds. In several European languages his\nname imports the same\u2014as, Latin, _Regulus_; French, _Reytelet_; Welsh,\n_Bren_, king; Teutonic, _Konig-Vogel_, king-bird; Dutch, _Konije_,\nlittle king.\u201d[99]\n\nThis kingly dignity is accounted for in the following curious\ntraditional tale, which is current in the West Highlands and in\nSkye, and is also related in Grimm\u2019s story of \u201cKing Wren\u201d:\u2014\u201cIn a\ngrand assembly of all the birds of the air, it was determined that\nthe sovereignty of the feathered tribe should be conferred upon the\none who would fly highest. The favourite was, of course, the eagle,\nwho at once, and in full confidence of victory, commenced his flight\ntowards the sun; when he had vastly distanced all competitors, he\nproclaimed with a mighty voice his monarchy over all things that had\nwings. Suddenly, however, the wren, who had secreted himself under the\nfeathers of the eagle\u2019s crest, popped from his hiding-place, flew a few\ninches upwards, and chirped out as loudly as he could, \u2018Birds, look up\nand behold your king;\u2019 and was elected accordingly.\u201d The meaning of the\nManx, _Dreain_, is uncertain, though Kelly[100] boldly derives it from\n_druai-eean_. \u201cthe druid\u2019s bird.\u201d\n\nAubray relates in his _Miscellanies_ that, after a battle in the north\nof Ireland, \u201ca party of the Protestants had been surprised sleeping by\nthe Popish Irish were it not for several wrens that had just wakened\nthem by dancing and pecking on the drums as the enemy were approaching.\nFor this reason the wild Irish mortally hate these birds to this day,\ncalling them the devil\u2019s servants, and killing them wherever they can\ncatch them: they teach their children to thrust them full of thorns;\nyou\u2019ll see sometimes on holidays a whole parish running like madmen\nfrom hedge to hedge a _wren-hunting_.\u201d This is not the case in England,\nwhere a kind of reverence is paid to these birds, for it is considered\nunlucky to kill them or to destroy their nests, and it is supposed\nthat anyone doing so would infallibly, within the course of the year,\nmeet with some dreadful misfortune. This feeling is expressed by the\ndistich:\u2014\n\n  A robin and a wren,\n  Are God Almighty\u2019s cock and hen.\n\nand an old poet says:\u2014\n\n  I never take away their nest, nor try\n  To catch the old ones, lest a friend should die;\n  Dick took a wren\u2019s nest from his cottage side,\n  And ere a twelvemonth past his mother dy\u2019d!\n\nW. Harrison, who gives the above quotations, adds:\u2014\u201cIn the version as\nprinted of this song, it is given as recited at the time, but evidently\nthere are several expressions not in unison with the Manx idiom, which\nonly shows the difficulty of preserving in their original purity these\norally delivered songs, for each batch of minstrels are constantly\nintroducing something of their own. Thus, \u2018Robin _to_ Bobbin,\u2019 and\n\u2018Jack _of the_ Land,\u2019 should certainly be \u2018Robin _the_ Bobbin,\u2019 and\n\u2018Jackey _the_ Land,\u2019 being the particular designation by which they\nwere known, similar to what may be met with in many instances at the\npresent day, as \u2018Billey the Bo,\u2019 \u2018Jackey the Cook,\u2019 \u2018Tom the Rock,\u2019\netc. Other minor expressions might be noticed as \u2018he is\u2019 for \u2018he\u2019s,\u2019\nbut the last verse is evidently belonging to an Irish version. The Manx\nsong terminates generally after \u2018The bones for the dogs\u2019 with\u2014\n\n  He\u2019s eat, he\u2019s eat, says Robin the Bobbin,\n  He\u2019s eat, he\u2019s eat, says Richard to Robin,\n  He\u2019s eat, he\u2019s eat, says Jackey the Land,\n  He\u2019s eat, he\u2019s eat, says every one.\n\nI have never met with a copy of dirges in the Manx language, said\nto have been sung over the body at the interment, as is recorded in\nWaldron\u2019s History.\u201d[101]\n\nIn Essex, the wren was killed and carried about in furze bushes, the\nboys asking a present in these words:\u2014\n\n  The wren! the wren! the king of birds,\n  St. Stephen\u2019s Day was killed in the furze;\n  Although he be little, his honour is great,\n  And so, good people, pray give us a treat.\n\nThe following wren song is also met with at Waterford:\u2014\n\n  On Christmas Day I turned the spit,\n  I burned my fingers\u2014I feel it yet;\n  Between my fingers and my thumb,\n  I ate the roast meat every crumb.\n      Sing, hubber ma dro my droleen.\n\n  We were all day hunting the wren,\n  We were all day hunting the wren;\n  The wren so cute, and we so cunning,\n  She stayed in the bush while we were a-running.\n                      Sing, &c.\n\n  When we went to cut the holly,\n  All our boys were brisk and jolly;\n  We cut it down all in a trice,\n  Which made our wren boys to rejoice.\n                      Sing, &c.\n\nThis custom is also found in Pembrokeshire, where it is practised\non 12th day, and at several places in the south of France on the\nfirst Sunday in December. It is very remarkable that though in many\ncounties it was reckoned unlucky to kill the wren, yet it was killed\nceremonially once a year. This, taken into connection with the value\nset upon the possession of a feather from the slain bird, points to a\nsacrificial custom.[102]\n\nIn Man at the present day the bush decorated with ribbons and flowers\nstill survives, and the wren is occasionally found ensconced within it,\nbut the song has dwindled to a mere fragment.\n\nDecember 27th, _Laa\u2019l Eoin Nollick_, \u201cJohn\u2019s Christmas Feast day\u201d,\nand December 28th, _Laa\u2019l ny Macain_, \u201cFeast day of the Children (or\nInnocents)\u201d, are Church Festivals.\n\nDecember 31st.\u2014On the Eve of New Year\u2019s Day it was a custom to fill\na thimble with salt and upset it on a plate, one thimble for every\none in the house. The plate was then carefully put by and examined\nnext morning; if any of the little heaps of salt had fallen or looked\nuntidy, then the person whom it represented would die during the year.\n\n\u201cIn many of the upland cottages\u201d, writes Train, \u201cit is yet customary\nfor the housewife, after raking the fire for the night, and just before\nstepping into bed, to spread the ashes smooth over the floor with the\ntongs, in the hope of finding in it, next morning, the track of a foot;\nshould the toes of this ominous print turn towards the door, then, it\nis believed, a member of the family will die in the course of that\nyear; but, should the heel of the fairy foot point in that direction,\nthen, it is firmly believed, that the family will be augmented within\nthe same period.\u201d Another means of prying into futurity made use of on\nthis evening was to put the leaves of _hibbin_ or ivy in water. Each\nof these leaves were marked by a member of the family, and, if any one\nof the leaves was withered in the morning, it would mean death to its\nowner during the year. It would seem probable, however, that the chance\nof any of the leaves withering under the circumstances was a very\nremote one. (see November 11th.)\n\nIt may be mentioned here that Tuesdays and Thursdays were considered\nlucky days, and Fridays unlucky. A search through the Parish Registers\nwill show that weddings usually took place on Tuesday or Thursday, and\nhardly ever on Friday. Nothing would induce the fishermen to go to sea\non Friday.\n\n[Footnote 59: The meaning of this is, probably: may death, when it\ncomes upon you, find you as happy and comfortable as a mouse in a\nwell-stocked barn.]\n\n[Footnote 60: Literally \u201cwithout.\u201d]\n\n[Footnote 61: This, we hope, will shortly be published by the Manx\nSociety.]\n\n[Footnote 62: This was probably a harvest custom, originally. See p.\n122, also Chapter VII., where an attempt is made to explain the origin\nof all customs connected with the animal or vegetable kingdom.]\n\n[Footnote 63: The word _laa\u2019l_ appears to be a contraction of\n_Laa-feaill_ \u2018feast day.\u2019 F is a weak consonant in Manx, and when\naspirated it loses all its force. Phillips, in his Prayer book of the\nearly seventeenth century, spells this word _lail_, which shows its\norigin more distinctly.]\n\n[Footnote 64: Western Isles, p. 119.]\n\n[Footnote 65: See Chapter VII.]\n\n[Footnote 66: It will be seen that these tenures are not peculiar to\nthe Isle of Man from the following:\n\n\u2018Grant of lands in Free Alms in the Isle of Lismore, with the custody\nof the Staff of St Moloc.\u2019\n\n\nDEED OF CONFIRMATION.\n\nTo all and singular, etc. We, Archibald Campbell, feudatory, Lord of\nthe lands of Argyle, Campbell, and Lorn, with the consent and assent\nof our most dear father and guardian, Archibald, Earl of Argyle ...\nhave granted, and as well in honour of God omnipotent, of the Blessed\nVirgin, and of our holy Patron Moloc, and have _mortified_, and by\nthis present writing have confirmed to our beloved John McMolmore, and\nthe heirs male of his body lawfully begotten or to be begotten, all\nand singular our lands ... in the Isle of Lismore ... with the Custody\nof the Great Staff (Baculi) of St Moloc, as freely as the ... other\npredecessors of the sd John had from our predecessors ... in pure and\nfree alms.\u2019 (Dated 9th April, 1544).]\n\n[Footnote 67: See Chapter VII.\u2014Similar cakes were made in the little\nisland of St. Kilda, but on \u201cAll Soul\u2019s Day\u201d, November 2nd not Good\nFriday.]\n\n[Footnote 68: See Chapter VII.]\n\n[Footnote 69: Kelly: Manx Dictionary, p. 15. Manx Society: Vol. XIII.]\n\n[Footnote 70: See Chapter VII.]\n\n[Footnote 71: Kelly\u2019s (see Manx Dictionary) notion of a connection with\nthe Ph\u0153nician God _Baal_ is an evident absurdity.]\n\n[Footnote 72: These extracts about Perambulations were taken from the\nBallaugh _Parochialia_, by the permission of its compiler, the late\nRev. W. Kermode.]\n\n[Footnote 73: See Chapter VII.]\n\n[Footnote 74: Cleasby and Vigfusson, Icelandic Dictionary.]\n\n[Footnote 75: See story of \u201cOrigin of Arms of the Island.\u201d Chapter III.\nThis custom of rolling down wheels was formerly practised in Bohemia\nand central France.]\n\n[Footnote 76: See Chapter VII.]\n\n[Footnote 77: The date of this Court has only been changed to the 5th\nof July since the alteration of the Calendar. For a full description of\nit see \u201cManx Names\u201d, pp. 261\u201266.]\n\n[Footnote 78: Manx Names, p. 210.]\n\n[Footnote 79: See Chapter I.]\n\n[Footnote 80: The Hibbert Lectures, 1888, p. 149.]\n\n[Footnote 81: See Chapter VII.]\n\n[Footnote 82: i.e., after the change of the calendar to the first\nSunday after the 12th of August.]\n\n[Footnote 83: Kelly, Manx Dictionary, p. 129.]\n\n[Footnote 84: See Chapter VII.]\n\n[Footnote 85: Rhys\u2019 Hibbert Lectures, 1886; p. 16\u201217.]\n\n[Footnote 86: This looks like some reminiscence of sacrifice and\nfeasting. See Chapter VII.]\n\n[Footnote 87: Kelly, Manx Dictionary, p. 24.]\n\n[Footnote 88: Kelly, Manx Dictionary, p. 14.]\n\n[Footnote 89: Nuts.]\n\n[Footnote 90: Lovingly.]\n\n[Footnote 91: Watchful eye.]\n\n[Footnote 92: Chimney.]\n\n[Footnote 93: This is identical with an English proverb.]\n\n[Footnote 94: This play is mentioned by Davies Gilbert, F.R.S., as\nbeing popular in the West of England in his _Ancient Christmas Carols_,\nLondon, 1822.]\n\n[Footnote 95: Manx Society, Vol. XVI., p. 166\u2012171.]\n\n[Footnote 96: Indogermanischen Sprachen, Vol. III., p. 245.]\n\n[Footnote 97: See Chapter VII., and Manx Dictionary, p. 116.]\n\n[Footnote 98: Mona Miscellany, Manx Society, Vol. XXI.]\n\n[Footnote 99: Indeed the wren was called \u201cKing of birds\u201d by almost\nevery European nation.]\n\n[Footnote 100: Manx Dictionary, p. 67.]\n\n[Footnote 101: Mona Miscellany, Manx Society, Vol. XVI.]\n\n[Footnote 102: See Chapter VII.]\n\n[Illustration]\n\n\n\n\n[Illustration]\n\n\n\n\nCHAPTER VII.\n\nSUPERSTITIONS CONNECTED WITH THE SUN, ANIMALS, TREES, PLANTS,\nSACRED EDIFICES, &C.\n\n\nTHERE is but little trace of superstitions connected with the great\nobjects of Nature, the mountains, rivers, glens, sea, &c., which were\nprobably regarded by the ancient inhabitants of Man merely with dumb\nawe and reverence. But of their adoration of the Heavenly Bodies which\nsupplied them with light, and of the animals, trees, and plants, which\nsupplied their daily needs, there are significant traces.[103] Their\nreligion, like those of all primitive races, was, in effect, a vague\nworship of the phenomena of nature, which they regarded as living\npowers. Now, of all the phenomena which are visible to man, the Sun is\nat once the most awful, beneficent, and mysterious. It is the source of\nlight and warmth, and, when it departs, darkness and cold follow. With\ndarkness, fear and death are associated, and with light, joy and life.\nAnd as the sun is the source of light, it was considered the originator\nand generator of life. The worship of the sun was a very widely\nextended cult, a cult of which we have remains, even at the present\nday, in the ceremonial observances at no less than four festivals\nduring the year. Of these, the one perhaps most distinctly connected\nwith solar adoration is the procession to the tops of the highest hills\non _Laa Lunys_ (the first of August, see p. 120); and as the connection\nbetween the sun and fire is naturally intimate, so it is not improbable\nthat the fires called bonfires, which still light up the hill-tops\non the eves of the great festivals of _Boaldyn_, of Midsummer, and\nof _Sauin_, have some connection with sun worship. A further reason\nin support of this contention is afforded by the undoubted fact that\nthe practice of lighting these fires at such a time is evidently a\nvery ancient one, as in the eighth century, when the Christian synods\nvainly endeavoured to put it down, it is described as having been in\nvogue from a remote period. We have (in Chapter VI.) also referred to\nthe practice of leaping over these bonfires, and of driving cattle\nthrough them; of rolling the fire-wheels, and of lighting fires to\nthe windward of fields. We have given the popular notion that these\nceremonies were performed with a view to driving away Fairies, Witches,\nand all evil influences; and have alluded to the wide-spread notion\nof the purifying power of fire. But, as we have just indicated, it is\nprobable that their object, in the earliest times, was the worship of\nthe sun; and it would seem that primitive man imagined that he could\nthus influence or charm the sun into providing him with a due amount\nof sunshine for his own welfare and that of his animals and crops; and\nit would seem, also, that as the flames of these bonfires mimicked the\nsunshine, they were supposed to promote fertility, for, as we have\nalready seen (in Chapter VI.) the crops were supposed to flourish\nonly as far as the bonfires were visible. These bonfires, according\nto the testimony of Julius C\u00e6sar, were used by the ancient Celts for\nsacrificing human beings; and from another source we learn that it was\nconsidered that the fertility of the year would be in accordance with\nthe number of victims. The funeral pyre of Balder, himself the sun-god,\nbeing lit on Midsummer-eve, is significant of the same custom among the\nScandinavians; and, when we remember that the Gaelic Highlanders, as\nlate as the middle of last century, pretended to burn a man on their\n_Need_-fires, a sign of the reality of the burning at an earlier epoch,\nwe may conjecture that a similar practice once prevailed in Man.\n\nThe Moon and the Stars, as mitigators of darkness, were also recipients\nof adoration, but in a much less degree. As regards the moon, with\nthe exception of the belief that too much gazing at it would deprive\nthose who did so of their senses, the only superstitions left are in\nconnection with amatory questions. For it was supposed that, if the new\nmoon were invoked in due form, the applicant would learn in a dream the\nidentity of his or her future partner. But it was absolutely necessary\nthat this invocation, the words of which are unfortunately lost, should\nbe addressed to the moon in the open air, as, if it passed through\nglass, there would be no response. It was also supposed that the best\ntime for marrying, or engaging in any important undertaking, was when\nthe moon was full.\n\nAs regards Animals, Trees, and Plants when, in previous chapters, any\nmention has been made of the superstitions connected with them, we have\nfor the most part merely given the popular explanation of the sacrifice\nof the former, and the use of the latter, on such occasions as the eves\nof _Boaldyn_, _Sauin_, and Midsummer, _i.e._, as being charms to ward\noff the influence of Fairies and Witches, or to expel disease; and,\nin the absence of such explanation, we have refrained from giving one\nof our own. But in this chapter, where all the superstitions on this\nsubject have been brought together, we propose to briefly investigate\ntheir true primary connection, which, as already stated, is probably\nwith the earliest known form of religion, _i.e._, that of the worship\nof the phenomena of nature.\n\nIt seems highly probable, indeed, that the belief in the efficacy of\nsuch charms against Fairies and Witches, was encouraged by the early\nteachers of Christianity as a means of diverting the minds of their\nconverts from their worship of nature or its spirit, personified by\nanimals and trees. Animal worship was at one time prevalent in every\npart of the world; and it is clear that man considered some animals at\nleast superior to himself. A mild and distant reflex of this opinion\nmay possibly be found in the popular modern belief that some animals\n\u201care wiser than Christians.\u201d Dogs, for instance, are supposed to be\nable to forecast a coming death, to recognise Witches, when men cannot,\nand to understand human speech; and horses are accredited with seeing\nghosts when invisible to men. The luckiness or unluckiness connected\nwith certain animals is also possibly a remnant of this belief. It was\nunlucky to meet a cat on New Year\u2019s morning, but on other occasions\nthere seems to have been no particular significance attached to\nthis animal, though there was a hazy notion that it was, especially\nif black, the companion of Witches. Magpies were lucky or unlucky,\naccording to the number of them that were seen. The popular distich on\nthis subject is:\u2014\n\n  One for sorrow, two for death,\n  Three for a wedding, and four for a birth.\n\nRavens, too, had an uncanny reputation, but this may have been,\noriginally, because they were supposed to be Odin\u2019s messengers; while\nto see a hare cross a road was deemed very unlucky.\n\nIt is also possible that a survival of a belief in animal superiority\nmay have originated the confidence which still exists in their weather\nwisdom (see p.148). After what we have stated with reference to the idea\nof the superiority of some animals entertained by primitive man, the\nundoubted fact that he sacrificed them will seem very curious at first\nsight. But when we learn that this was thought to be the very highest\nhonour he could pay them, and the greatest kindness he could do them,\nthe aspect of the question is changed. It is true, of course, that\nthere were animals worshipped by some tribes which its members would\nnot venture to kill. This cult is called _Totemism_ as each tribe is\nsupposed to be of the kindred of its _totem_ or sacred animal, and to\nkill, or kill and eat it, would be the height of impiety.[104] On the\nother hand, there were animals which were worshipped on account of\ntheir being killed and eaten. But they were not killed and eaten on\nordinary occasions, but only on certain festivals. And, as they thought\nthat all things must die, the gods included, they supposed that they\ndid particular honour to and conferred a benefit upon the victims they\nsacrificed, by relieving them from the suffering and weakness attendant\nupon old age; while the benefit to themselves was gaining a communion\nwith the Deity by eating his body and drinking his blood. A remnant\nof this form of sacrificial worship perhaps occurs in the Manx custom\nof \u201chunting the wren.\u201d For we have seen that this bird was highly\nhonoured, being called almost universally the \u201cking of birds\u201d, and yet\nonce a year it was ceremonially slain, and its feathers distributed,\nso that each might receive some benefit from its divine virtue. This\ndivinity of the wren is also indicated by the former practice of the\nManx fishermen not to go to sea without a dead wren to protect them\nfrom storms (see p. 133).\n\nThe procession of the _laare vane_, \u201cwhite mare\u201d, on twelfth-night, and\nat the harvest festival,[105] may also have some connection with animal\nworship. For it seems probable that in Man as in St. Kilda, the \u201cmare\u201d\nonce possessed a hide, that pieces of this hide were plucked off like\nthe feathers of the wren, and that they were supposed to have similar\nvirtues. On Hollantide-eve, too, the last night of the old year, a\ncalf was sacrificed, as we have learned from the old ballad sung on\nthat occasion. And the bonfires at _Boaldyn_, Midsummer, and _Sauin_\nformerly consumed sacrifices either of men or of beasts. But we have\nnot to go to tradition for instances of animal sacrifices, or even to\nsuch ceremonies as the slaying of the wren, of which the symbolical\nmeaning has been lost; for we know, on the testimony of those now\nliving, that lambs were burnt in Man less than 50 years ago, and that\nnot even according to popular superstition for the discovery of Witches\nor the expulsion of disease, but, in the words of the informants, _son\noural_, \u201cfor a sacrifice.\u201d It seems possible, too, that the practice\nof burning animals to discover Witchcraft, &c., really originated from\ntheir being burnt for sacrificial purposes. In all these sacrifices\nthe notion of laying the sins of the people on the sacrificed was\nprobably present, and we have this more nearly represented in the\nrecent custom already alluded to,[106] of throwing diseased cattle,\nlike scapegoats, out to sea, so as to ward off the disease from their\nfellows.\n\nThe curious superstition about the unluckiness of letting blood,\nespecially that of a king or person of high rank, fall on the ground,\nmay also have some sacrificial meaning. We have a historical instance\nof this in Man, for it is remembered to this day that when _Iliam\nDhone_, William Christian, was shot at Hango Hill in 1662, blankets\nwere spread where he stood, so that not one drop of his blood should\ntouch the earth.\n\nThe equally curious notion that all nail and hair cuttings should be\ncarefully destroyed may have some connection with this species of\nsuperstition, though the reason popularly assigned for this precaution\nis that it is to prevent the Witches getting hold of them, and so\ngaining power over their owners. Hair was formerly supposed to have\ngreat sanative virtues, but why it was formerly considered obligatory\nto hang a criminal by a hair rope, as the following story related to\nTrain will show, does not appear:\u2014\n\n\u201cA malefactor, who had been condemned to suffer the extreme penalty of\nthe law, was taken from Castle Rushen to the place of execution, where\na great concourse of people were assembled from all parts of the Island\nto witness a spectacle of rare occurrence. By an old customary law, it\nwas ordained that a person convicted of felony should be hanged by the\nneck in a hair rope; but in the case alluded to one of the constituted\nauthorities had given orders privately that a hempen halter should be\nsubstituted.... The innovation was discovered by some of the spectators\njust as the convict was suspended from the fatal tree. The populace\ninstantly became so infuriated ... that they not only had well-nigh\nkilled the executioner for not publicly resisting such an infringement\nof the ancient statute, but also, having cut down the felon in the\nagonies of death, they even ... again hung up the dead body in a hair\nhalter.\u201d\n\nThe prevalence of superstitions connected with Trees in past ages will\nnot be wondered at when we remember that Europe was formerly almost all\none vast forest. Its primitive inhabitants lived in small clearings\nin this forest, and they must have been greatly impressed, not only\nby the immensity of their surroundings, but by the great changes\nproduced in them by the seasons. The first approach of Spring, with\nits budding leaves, must have filled them with wonder and joy, and the\napproach of Winter, and the consequent decay of vegetation, must have\ninspired them with equal wonder and sorrow. We cannot be surprised\nthen if they adored their mighty surroundings, and attributed their\nnatural changes to the agency of Deities or Spirits. In the Isle of\nMan, trees seem always to have been rare, and perhaps this is why there\nare so few tokens of any tree worship, though there are some signs of\nan adoration of the reproductive power of Nature. Thus the invitation\nto Bridget, on the first of February, to repose upon a rush or straw\ncouch,[107] is probably the remains of some ceremony connected with\nthe first revival of vegetation in Spring. On May-Day,[108] as we have\nseen, branches of trees, especially of the Mountain-Ash, were strewed\nupon the thresholds, a custom which is now supposed to be practised\nas a protection against Fairies and Witches, but which was probably\nformerly a method of invoking the reproductive power of Nature. For\ntrees were supposed to produce fertilising effects on both women and\ncattle, and, according to Camden, the Irish \u201cfancy a green bough of\na tree fastened on May-Day against the house will produce plenty of\nmilk that summer.\u201d[109] We have already seen that the _Cuirn_ tree, or\nMountain-Ash, was regarded with special veneration. It was planted,\nin common with the Thorn and the Ash (_unjin_), by the sacred wells\nin Man. Some of these trees are still to be found in these positions,\nand votive offerings have, within living memory, been placed on them.\nThe _Cuirn_ tree was considered an antidote to witchcraft, though this\nscarcely explains why a stick of it was substituted, on Good Friday,\nfor the ordinary iron poker. Another significant ceremony, as showing\nthe adoration of nature, was the combat between winter and summer\nwhich took place on May-Day (_Laa-boaldyn_); the latter, which was\nrepresented by a young girl, decorated with leaves, being victorious,\nand thus typifying the victory of Nature\u2019s reproductive power.[110] In\nthe Isle of Man winter was represented by a man in winter garb, but in\nsome countries the defeated champion was dressed to represent death,\nso that the contest was still more significant of the triumph over\ndecay. The Midsummer celebrations seems also to have been connected\nwith Nature as well as Sun worship, being intended as charms to promote\nthe fertility of the crops. The sacrifice of Balder, too, who was both\nOak-god and Sun-god, as typified by the bonfires which were formerly\nmade of oak wood, is significant of this connection; as is also the\nprobability that this was the day on which the _Druadh_ cut the\nmistletoe, and thus enabled Balder to be slain.[111] For the oak which\nwas thus burned was universally considered the noblest of trees, and we\nhave seen that the object of ceremonial sacrifice received adoration.\nBut it is in our harvest festival that we have retained the most\ncharacteristic survival of the adoration of the reproductive power of\nnature, or of its spirit. For the last sheaf,[112] called the maiden,\nand the little sheaf taken from it, called the harvest doll, were the\nobjects of much ceremony, and the fact of their being preserved till\nthe following harvest would seem to indicate a belief that the corn\u2019s\nlife could thus be continued from one harvest to the next, and so\nensure lasting fertility. It may be noted, too, that the ceremony of\nthe _laare vane_, or white mare,[113] may have had some connection with\nthe last sheaf, as this sheaf is in some counties in England and Wales\nto this day called \u201cThe Mare.\u201d\n\nThe following superstitions about Animals and Plants are probably not,\nexcept as regards the Weather-Lore to be derived from them, connected\nin any way with Nature worship, so that the popular explanation of\ntheir origin will suffice:\u2014\n\nThe Hedge-hog and the Hare were tabooed, from their supposed connection\nwith Witches, who took their forms upon them. The former animal\nwas supposed to draw milk from cows, and the latter had a very bad\nreputation, though no specific misdeeds were attributed to it.\n\nMr. P. M. C. Kermode writes as follows concerning superstitions about\nthe Hare:\u2014\u201cHere, as elsewhere, it is the object of superstition, and\nseems to be a favourite form to be assumed by a Witch. Thus, while\nlabourers have been at work in a field they would see the dogs pursuing\na hare which would presently be lost to sight, in a few moments the\ndogs would be observed to bark and whine around a man well-known to all\nand suspected of being a Witch. Of course it was he who was pursued,\nand, being hard-pressed, was forced to assume his normal form, to the\nmystification of the dogs. Again, a man whose cattle were suffering\nfrom some unknown cause would learn that a hare might be seen at a\ncertain hour every day in a particular spot. Suspecting the meaning\nof this he would load his gun, having as the only sufficient bullet a\nbroken silver coin, and go in pursuit. Having shot the hare, he would\nfollow his dogs, and find them howling by the side of a stream, while\nan ugly old crone would be seated on a boulder in the midst of it\nnursing her broken leg and muttering curses. Again, dogs will give\nchase to a hare, and, upon approaching it, stop suddenly and refuse\nto go further, even though encouraged to do so. This, of course, is\nbecause they recognise a Witch.\u201d[114] This belief that a Witch when she\nhad turned into a hare could only be shot with a silver bullet was very\ngeneral. The following incident, which is said to have occurred about\n30 years ago, will illustrate this:\u2014A suspected Witch was successfully\nconvicted in the parish of Andreas by a sportsman, who, seeing a hare\ncrossing a field, fired and wounded it, and, when getting over a hedge\nto secure his prey, he found that he had shot an old woman, who was a\nreputed Witch.\u2014_Oral._\n\nAt table, no one will turn a Herring; but, when one side is eaten,\nthe bone is taken away, so that the rest can be eaten: for to turn\nthe Herring would be tantamount to overturning the boat into which\nit was drawn from the ocean if it then chanced to be at sea. When a\nCow had newly calved, she was driven over a burning turf to protect\nher from evil influences. Anyone removing into a new house formerly\nput in a Cock before taking possession, in order to thwart any bad\nwishes that may have been expressed by the last inhabitant. There was\na superstition to the effect that the cross-bone of the head of a\n_Bollan-fish_ would prevent anyone from straying from the most direct\nroad to any place to which he wanted to proceed, either by day or\nnight. Manx sailors seldom went to sea without one of these bones in\ntheir pocket to direct their course at night or in hazy weather.\n\nThere is a firmly-rooted belief in the weather wisdom of animals; and,\napart from superstition, there is some reason for supposing that their\nfaculties in this respect are more acute than men\u2019s. It is said that,\nduring the earthquake in the Riviera, in 1887, animals\u2014especially dogs\nand cats\u2014were seen stealing out of the towns before the first shock\nwas felt. But, on the other hand, they frequently make mistakes, as,\nfor instance, when birds nest in an inclement spring, and consequently\nlose their offspring. The following weather prognostics from animals\nare still esteemed in the Isle of Man.[115] We may divide them into\nprognostics of Storm, Rain, and Fine weather. _Storms_ will ensue when\nSeagulls come inland and Rooks fly to the mountains; when Cattle and\nSheep seek shelter, and when the Porpoise,[116] or Herring-hog, is\nseen gambolling round ships at sea. _Rain_ will follow when Sparrows\nchirp, when Rooks and Herons[117] fly low, when Rats and Mice are\nrestless, and when many Bees return to the hive and none leave it.\n_Fine weather_ is certain when Bats fly about at sunset, when Rooks,\nHerons, and Larks fly high, when Seagulls fly out to sea, when Bees\nare seen far from their hives, and Spiders spin their webs in the open\nair. The few remaining weather prognostics from other sources may be\nalso conveniently discussed here. If the Hawthorn and Blackthorn have\nmany berries the ensuing winter is expected to be severe. Clover is\nsupposed to close up its leaves at the approach of a storm. A clear\nSunrise betokens fine weather, and so does a red Sunset; but a pale\nSunset is a sign of rain. The old Moon in the arms of the new is a\ncertain forerunner of storms. A Halo round the moon means rain. When\nthe Cumberland mountains are clearly seen, rain is expected.[118]\n\nThe following quaint tales about animals, though they do not\ncome strictly under the head of Superstitions, may certainly be\nconsidered as belonging to Manx Folk-Lore:\u2014The _Ushag-reaisht_, or\nMountain-plover, is a favourite both in song and legend. The following\nballad about it has been sung by Manx nurses as a lullaby, to the\nsame tune as that of \u201cHere we go round the Mulberry Bush\u201d, for many\ngenerations:\u2014\n\n  1  _Ushag veg ruy ny moanee doo[119]\n    C\u2019raad chaddil oo riyr syn oie?\n    Chaddil mish riyr er baare y dress,\n    As ugh my cadley cha treih!_\n\n    Little red bird of the black turf ground,\n    Where did you sleep last night?\n    I slept last night on the top of the briar,\n    And oh! what a wretched sleep!\n\n\n  2 _Ushag veg ruy ny moanee doo\n    C\u2019raad chaddil oo riyr syn oie?\n    Chaddil mish riyr er baare y crouw,[120]\n    As ugh my cadley cha treih!_\n\n    Little red bird of the black turf ground,\n    Where did you sleep last night?\n    I slept last night on the top of the bush,\n    And oh! what a wretched sleep!\n\n\n  3 _Ushag veg ruy ny moanee doo\n    Craad chaddil oo riyr syn oie?\n    Chaddil mish riyr er baare y thooane,[121]\n    As ugh my cadley cha treih!_\n\n    Little red bird of the black turf ground,\n    Where did you sleep last night?\n    I slept last night on the ridge of the roof,\n    And oh! what a wretched sleep!\n\n\n  4 _Ushag veg ruy ny moanee doo\n    Craad chaddil oo riyr syn oie?\n    Chaddil mish riyr eddyr dad guillag,\n    Myr yinnagh yn oikan[122] eddyr daa lhuishag.\n    As o my cadley cha kiune!_\n\n    Little red bird of the black turf ground,\n    Where did you sleep last night?\n    I slept last night between two leaves\n    As a babe \u2019twixt two blankets quite at ease.\n    And oh! what a peaceful sleep!\n\nWe have also a legend about this bird in connection with the _Lhondoo_,\nor Blackbird;\u2014\n\nIt is said that once upon a time the haunts of the _Lhondoo_ were\nconfined to the mountains, and those of the _Ushag-reaisht_ to the\nlowlands. One day, however, the two birds met on the border of their\nrespective territories, and, after some conversation, it was arranged\nto change places for a while, the _Ushag-reaisht_ remaining in the\nmountains, till the _Lhondoo_ should return. The _Lhondoo_, finding the\nnew quarters much more congenial than the old, conveniently forgot his\npromise to go back. Consequently the poor _Ushag-reaisht_ was left to\nbewail his folly in making the exchange, and has ever since been giving\nexpression to his woes in the following plaintive querulous pipe:\n_Lhondoo vel oo cheet, vel oo cheet?_ \u201cBlackbird are you coming, are\nyou coming?\u201d The _Lhondoo_, now plump and flourishing, replies\u2014_Cha-nel\ndy bragh, cha-nel dy bragh!_ \u201cNo never, no never!\u201d The poor\n_Ushag-reaisht_, shivering\u2014_T\u2019eh feer feayr. t\u2019eh feer feayr!_[123]\n\u201cIt\u2019s very cold, it\u2019s very cold!\u201d\n\nAnother form of the same story is as follows:\u2014The _Ushag-reaisht_\ncomplains _giall oo dy horagh oo reesht_ \u201cyou promised you would come\nback\u201d; _ta\u2019n traa liauyr, as cha vel oo ayns shoh_, \u201cthe time is long\nand you are not here.\u201d But the _Lhondoo_ replies _Cha jig dy bragh_,\n\u201cWill never come.\u201d\n\nThe following is a quaint fancy derived from the notes of the\nBlackbird\u2019s and Thrush\u2019s songs. The blackbird whistles _Gow as smook_,\nwhich is Anglo-Manx for \u201cgo and smoke.\u201d The thrush replies _Cha vel\nthumbaga aym_ \u201cI have no tobacco\u201d, or literally \u201cThere is no tobacco\nat me.\u201d To whom the blackbird again\u2014_kionney, kionney_, \u201cbuy, buy.\u201d\nThe thrush is then forced to confess\u2014_Cha vel ping aym_ \u201cThere is not\na penny at me\u201d, and receives very bad advice\u2014_Gow er dayl_, \u201cGo on\ntrust\u201d, but he closes the controversy by saying, _Cha der ad dou er_,\n\u201cThey won\u2019t give it me!\u201d\n\nThe following tale is told of the Herring:\u2014\n\n\nHOW THE HERRING BECAME KING OF THE SEA.\n\nLong ago the fish bethought themselves that it was time for them to\nchoose a king in case there might be disputes among them, for they\nhad no Deemster to tell them what was right, so they came together to\nchoose a king. No doubt they all tried to put on their best appearance.\nIt is said that the Fluke in particular spent so much time in putting\non his red spots, that when he arrived he found the election was over\nand that the Herring had been made king of the sea. Upon hearing this,\nhe curled his mouth on one side and said, \u201cA simple fish like the\nHerring, king of the sea!\u201d; and his mouth has been on one side ever\nsince. It is perhaps on account of this importance of the herring that\nthe Deemsters, in their oath, swear to execute the laws of the Isle \u201cas\nindifferently as the herring\u2019s backbone doth lie in the midst of the\nfish.\u201d\n\nThere is a curious tradition that _all_ the following creatures pass\nthe winter in a torpid condition. They are seven in number, (though,\nas will be seen, some of the names vary), and they are consequently\ncalled _ny shiaght cadlagyn_, \u201cthe seven sleepers\u201d, having, however,\nno connection with the more famous seven of Ephesus. They are\n_Craitnag_, \u201cthe Bat\u201d; _Cooag_, \u201cthe Cuckoo\u201d; _Cloghan-ny-cleigh_,\n\u201cthe Stone-chat\u201d; and _Gollan-geayee_ \u201cthe Swallow\u201d; which are found\nin all the lists; the others being _Crammag_, \u201cthe Snail\u201d; _Doallag_,\n\u201cthe Dormouse\u201d; _Foillycan_, \u201cthe Butterfly\u201d; _Shellan_, \u201cthe Bee\u201d;\n_Jialgheer_, \u201cthe Lizard;\u201d and _Cadlag_, \u201cthe sleeper\u201d, a mythical\nanimal.\n\nWe now come to the superstitions about Trees and Plants. The _Cuirn_\nhas already been discussed. The Thorn tree also, especially when it\ngrew to a large size, was regarded with veneration, there being a very\nstrong prejudice against cutting it down. It was supposed to be a\nfavourite haunt of the Fairies, and there are numerous anecdotes still\ncurrent of their being seen dancing in its branches.\n\nThe Elder tree, or _Tramman_, was vulgarly supposed to have been the\ntree upon which Judas Iscariot hanged himself, and it was possibly on\nthis account that great reliance was formerly placed on its sanative\nand mystical virtues. It was used as a charm for protecting houses and\ngardens from the influence of Sorcery and Witchcraft, and, even at the\npresent time, an Elder tree may be observed growing by almost every\nold cottage in the Island. Its leaves, like those of the _Cuirn_, were\npicked on May-eve, and affixed to doors and windows to protect the\nhouse from witchcraft.\n\nIt was supposed that if you trod on the _Luss-y-chialg_,[124] \u201cPlant\nof the prickle\u201d, or St. John\u2019s wort, after sunset, on St. John\u2019s Eve,\na fairy horse would rise out of the earth and carry you about during\nthe whole night, only leaving you at dawn. The _Luss-ny-tree duillag_,\n\u201cPlant of three leaves\u201d, or Shamrock, was said to be a cure for\ntoothache, and the _Luss-ny-ollee_,[125] \u201cPlant of the cattle\u201d, was\nefficacious for sores in the mouths of cattle, as well as for toothache.\n\nThe _Luss-yn-aacheoid_, \u201cPlant of the sickness\u201d, or Purple\nMeadow-button, was reckoned a preservative against the \u201cEvil Eye.\u201d\n\nThe _Luss-y-chellan_ is an herb which was said to keep milk from\nturning sour, and butter from being discoloured.\n\nThe _Luss-ny-kiare-duillag_, \u201cFour-leaved clover\u201d, was efficacious\nagainst the wiles of Fairies or of Witches, and so was the\n_Bollan-feaill-Eoin_, \u201cJohn\u2019s Feast day plant, or Mugwort.\u201d[126] This\nyellow weed was gathered on Midsummer-eve, and made into chaplets,\nwhich were worn on the heads of man and beast, who were then supposed\nto be proof against all malign influences. Of the metals, Iron was the\nonly one invested with magical power. This notion probably took its\nrise from a dim tradition of the period when the people who had iron\nweapons overcame the earlier people of the stone and bronze ages. The\nFairies, as should be noted in this connection, were always supposed\nto have used stone-headed arrows, the numerous flint arrow heads which\nare found being supposed to be their weapons. The magical power of\niron, referred to above, is demonstrated in some of the legends already\ngiven about the virtues of magic swords, and it will also be remembered\nthat an iron tongs sufficed to protect a newly-born baby from the\nFairies. In the days when iron was rare, it would either be an object\nof veneration, or be viewed with suspicion. Mysterious virtues are, in\nfact, attributed to it in the popular stories of many nations. Even at\nthe present day, a horse-shoe is hung up over the entrance door of a\nhouse, a stable, or a cow-house, as a protection against the powers\nof evil. We have already referred to the strange superstition against\nusing an iron poker to stir the fire on Good Friday. It is remarkable,\nin this connection, that iron knives were never made use of by savages\nin their sacrificial ceremonies, because they supposed that the spirits\nobjected to this metal. But for this very reason that the spirits\nobjected to it, it was used, as we have already seen, as a protection\nagainst them. It is possible that the superstition against cutting a\nchild\u2019s nails during the first year of its life may be connected with\nthis objection of spirits to iron.\n\nThe virtues of Salt[127] as a protection against Fairies, Magicians,\n&c., were universally recognised. If milk were taken from a house, it\nwas considered necessary to put a pinch of salt in it, and this must\nbe done by the mistress to prevent the luck of the house going with\nit. Fishermen will not lend any salt out of their boat, as to do so\nis considered unlucky. Salt was also strewed about the threshold if\na woman were approaching her confinement, in order to drive away the\nfairies. It was put into a child\u2019s mouth at birth, and laid on the\nbreast of a corpse.\n\nA white Stone was considered very unlucky, and nothing will induce the\nfishermen to use one as ballast.\n\n\nSUPERSTITIONS CONNECTED WITH SACRED EDIFICES.\n\nIn the first part of this chapter we have discussed the superstitions\nwhich probably originated in the primitive Nature religion, and we\nmay now briefly refer to those which have had their origin in other\nreligions, especially the Christian. They are, for the most part,\nconnected with churches and _keeills_, and all ancient monuments\nsupposed to have been used for religious observances, which have\nalways been regarded with superstitous awe. Any sacrilege against\nsuch edifices has always been considered by the Manx people as a most\nserious sin which would bring certain punishment on the offender.\n\nIn the words of Bishop Wilson, \u201cThey have generally hated sacrileges\nto such a degree that they do not think a man can wish a greater curse\nto a family than in these words:\u2014_Clogh ny killagh ayns corneil dty\nhie mooar_, i.e., \u2018May a stone of the church be found in the corner of\nthy dwelling-house.\u2019\u201d Many stories might be told to illustrate this\nfeeling, but we must content ourselves with a few specimens.\n\nAbout one hundred years ago a farmer, in the parish of Jurby, during a\nviolent storm of thunder and lighting, drove his sheep into one of the\nancient _keeills_. It was afterwards observed that he lost all the\nlambs of that flock in the ensuing spring, and that many of them were\nborn monstrosities.\n\nNot long ago a small windmill was erected for driving a threshing\nmachine, a portion of which was built of stones from an adjacent\n_keeill_; but immediately it was set to work it went with tremendous\nfury, and shook the whole of the premises, and had in consequence to be\ntaken down. The owner of the farm on which this windmill was situate\nlost four head of cattle and three horses by disease within a very\nbrief period. All these calamities were attributed to the use of the\nstones from the sacred edifice.\n\nA portion of the roof of the _keeill_ on the Rhyne farm in Baldwin was\nremoved to a farm-house, but such unearthly noises resulted that it was\nsoon restored. A somewhat similar story is told of a stone which was\ntaken from St. Luke\u2019s Chapel in the same neighbourhood to a farm-house,\nbut it had to be taken back, as those who lived in the house could not\nsleep at nights for noises, sometimes resembling a calf bleating, and\nat other times like a cart of stones being upset. At one time it was\nplaced on the earthen fence of an adjoining field, but the fence would\nnever stand, and the stone had to be removed again to the chapel.\n\nSome years ago a farmer began levelling the _keeill_ on Camlork farm,\nbut he at once \u201ctook a pain in his arm, and had to stop work some\ndays.\u201d Afterwards he continued his task, assisted by his wife and\ndaughter, the consequence was the two latter died soon after, and the\nman became insane, and expired after living in that state for some time.\n\nAbout thirty years ago a farmer put his sheep to graze in a field in\nwhich there was a stone circle, the result in the following spring\nbeing the same as in the case of the man who drove his sheep into a\n_keeill_. About the same period two men were employed to remove the\nstones from the circle at The Braid, in the parish of Braddan, in order\nto build a wall with them. No sooner had they commenced operations than\none of them was seized with a terrible pain in one of his legs, and the\nother was similarly afflicted in one of his arms. They at once desisted\nand went home, but the leg of one and arm of the other were crippled\nand useless for the rest of their lives. Stories are also told of\nploughs being broken without any apparent cause, when they were driven\ntoo close to one of these circles. Even to appropriate a portion of\nan old cist was sacrilege, as the following tale will show:\u2014A man had\nbeen tempted to take a large stone slab that formed the top of an old\ncist for a lintel. No sooner had he done this than his cow sickened and\na calf died, and, more curious still, one of his hens was found dead\non her nest. He at once recognised that this was a just punishment for\nthe sacrilege he had committed and restored the slab to its original\nposition. After this, of course, all went well.\n\nEven sacrilege of a milder kind was resented, as will appear from the\nfollowing show:\u2014Some thirty years ago the churchwardens of Maughold\ndecided to put two steps to the communion rails of the church, instead\nof one, which was very high. The labourers in taking away the old steps\ndisinterred a number of bones, which were left exposed during the time\nthat two of them were absent at dinner. The third, who remained and\ntook his mid-day (_munlaa_) dinner in the church, distinctly heard\nsounds of whispering or murmuring (_tassaneagh_) all over the church.\nWhen his fellows returned, they at once re-interred the bones, when the\nwhispering ceased.\n\nBut in the following, on the contrary, which is of quite recent origin,\nthere seems to be no resentment at all:\u2014There was an old Roman Catholic\nChapel at the south end of Douglas, near the Castletown-road. When\nthis chapel was pulled down, a house was built on its site. The woman\nwho occupied this house with her husband, and who often used to sit up\nwaiting for him to return home till a very late hour, declared that\nevery night when the clock struck twelve she distinctly heard the\ntramp of many feet entering the room where she sat. Then there was\nsilence, and after a time the sound of feet again. Doubtless this was\nthe arrival of the ancient worshippers at midnight mass, and their\ndeparture from it.\n\nAs a proof of the simplicity and piety of the Manx, Vicar-General\nWilks, writing in 1777, states that they do not usually reckon the time\n\u201cby hours of the day, but by the _traa shirvaish_, i.e., the service\ntime, viz., nine in the morning, or three in the evening, an hour, two\nhours, before service time, &c.\u201d\n\nOther superstitions connected with religion have already been\nmentioned. They are the bowing of the sun on Easter Sunday morning; and\nthe lowing of the cattle and blooming of the myrrh plant at midnight on\nChristmas Eve; the making of the branches of the _cuirn_ into crosses\non May-eve; the notions that the influence of Christ is a protection\nfrom Fairies, &c., at Christmas time, and that children were more\nespecially liable to evil influences before baptism.\n\n[Footnote 103: The question of the real origin and significance of\nthe ideas of primitive Man on these subjects is still obscure, and\nthe views given must be regarded as merely tentative. For an able\naccount of this question see \u201cThe Golden Bough\u201d, by J. G. Frazer, M.A.\n(Macmillan & Co.), from which the writer has derived some valuable\nhints.]\n\n[Footnote 104: Thus it was taboo for Cuchullin to eat his namesake, the\ndog.]\n\n[Footnote 105: Footnote missing in original.]\n\n[Footnote 106: See p. 92.]\n\n[Footnote 107: See p. 106.]\n\n[Footnote 108: See p. 110.]\n\n[Footnote 109: It seems probable that the practice of making these\nbranches into crosses is probably of Christian origin, and, therefore,\ncomparatively speaking of recent date, though it must be remembered\nthat the symbol of the cross was known before Christianity existed.]\n\n[Footnote 110: See p. 112.]\n\n[Footnote 111: According to the well-known myth, the beloved Balder was\ninvulnerable till pierced by the mistletoe.]\n\n[Footnote 112: p. 122.]\n\n[Footnote 113: pp. 104, 122.]\n\n[Footnote 114: Manx Note Book. Vol. I., pp. 126\u20127.]\n\n[Footnote 115: NOTE.\u2014It will be noticed that most of them are\ncommon to many countries.]\n\n[Footnote 116: _Yn Pherkin vooar_ in Manx.]\n\n[Footnote 117: _Coar-ny-hastan_\u2014\u201cCrane of the eel\u201d in Manx.]\n\n[Footnote 118: There are some other bits of weather Folk-Lore which\nhave become proverbial, and will be found under the heading of\nProverbs.]\n\n[Footnote 119: The first and third lines in the first three verses are\nrepeated three times, but in the last verse the first line only is\nrepeated.]\n\n[Footnote 120: _Crouw_, \u201ca bunch growing on one stem or\nstalk.\u201d\u2014_Cregeen._]\n\n[Footnote 121: _Thooane_, \u201ca rib or lath on the roof of a house, under\nthe scraws.\u201d\u2014_Cregeen._]\n\n[Footnote 122: _Oikan_, \u201cThe gradations from infancy to manhood are\nmarked by a copious variety of terms: _Oikan_, _Lhanoo_, _Paitchey_,\n_Poinnar_, _Stuggyr_, _Scollag_, _Dooiney_.\u201d\u2014_Rev. W. Gill._ _Oikan_ is\nthe first stage of all.]\n\n[Footnote 123: These words \u201c_T\u2019eh feer feayr_\u201d exactly represent the\nPlover\u2019s shrill and piteous whistle.]\n\n[Footnote 124: Hypericum perforatum.]\n\n[Footnote 125: Pinguicola.]\n\n[Footnote 126: Artemisia Vulgaris.]\n\n[Footnote 127: See stories of \u201cFairy Dogs\u201d, ch. III.; \u201cMagician\u2019s\nPalace\u201d, ch. V. and \u201cNew Year\u2019s Eve\u201d, ch. VI.]\n\n[Illustration]\n\n\n\n\n[Illustration]\n\n\n\n\nCHAPTER VIII.\n\nCUSTOMS AND SUPERSTITIONS CONNECTED WITH BIRTH, MARRIAGE, AND\nDEATH.\n\n\nIn the Isle of Man, as elsewhere, a number of curious customs and\nsuperstitions have naturally grouped themselves about the important\nevents of Birth, Marriage, and Death.\n\n\nBIRTH\n\nFrom the birth of a child, till after it was baptised, it was customary\nto keep in the room where the woman was confined, a _peck_, or wooden\nhoop, about three or four inches deep, and about twenty inches in\ndiameter, covered with a sheep\u2019s skin, and resembling the head of\na drum, which was heaped with oaten cakes and cheese, of which all\nvisitors may freely partake, and small pieces of cheese and bread,\ncalled _blithe meat_, were scattered in and about the house for the\nFairies. The woman who carried the infant to church for baptism, was\nalso supplied with bread and cheese, to give to the first person she\nmet on the way, in order to preserve her charge from evil influences.\nAfter returning from church, the remaining part of the day, and often\na great part of the night, was spent in eating and drinking, to which\n\u201cthe whole country round\u201d was invited, and they, in return, gave\npresents to the child. If, after child-birth, a woman did not recover\nher usual strength as soon as expected, she was then declared to be the\nvictim of an \u201cEvil Eye.\u201d (see p. 78.) Some neighbour is soon suspected\nof having given the envenomed glance; and to counteract its malignancy,\na square piece was secretly cut out of some part of her garment, and\nburnt immediately under the nose of the afflicted woman. This was\nconsidered an infallible cure.\u2014_Train._\n\nThe baby, also, was supposed to be especially liable to be affected by\nthe \u201cEvil Eye\u201d before baptism, and it was considered that the best\nway to prevent this was to keep it constantly within the same room in\nwhich it was born. Children were also supposed to be much more liable\nto abduction by Fairies before the same ceremony. (see p. 34.) From the\ntime that a woman was delivered of a child, till thanksgiving for her\nsafe recovery was offered up by some divine, or until the consecrated\ncandle[128]\u2014which was kept in her room at this time\u2014was burnt, it was\ndeemed requisite, as a protection for herself against the power of evil\nspirits, that she should keep her husband\u2019s trousers beside her in the\nbed, to prevent her infant being carried off by the Fairies, before\nbeing secured from their grasp by baptism. A person was invariably\nappointed for its special protection, and when she had occasion to\nleave the child in the cradle she would place the tongs, which must be\nmade of iron, across it till her return.\n\nAnother specific to ward off evil from babies was to put salt in their\nmouths as soon as possible after their birth. In connection with this\nit may be noted that, as it was once the custom to expose infants in\norder that they might die, this practice may have been resorted to\nas a means of prevention. For, if the child had once partaken of any\nfood, it could not be exposed. It was deemed most unlucky to cut their\nhair or nails before they were a year old, and, if it was done, the\nfragments were carefully burned. A posthumous child was supposed to\nhave the gift of second-sight (see p. 162.); and the seventh son of a\nseventh son, and a child born on Hallowe\u2019en had powers of intercourse\nwith the unseen world.\n\nA child born with a caul\u2014a thin membrane covering the head\u2014would\nprobably be notorious in some way. This caul was supposed to be\na preventive against shipwreck and drowning, and was accordingly\npurchased by sailors. This idea of the value of a caul was wide-spread,\nas would appear from numerous advertisements in the newspapers. One of\nthese, which appeared in the London _Times_ in 1835, was as follows:\u2014\u201cA\nChild\u2019s Caul to be disposed of, a well-known preservative against\ndrowning, &c., price 10 guineas.\u201d And a caul has been advertised for\nsale in a Liverpool paper in this year (1891).\n\n\nMARRIAGE.\n\nWaldron describes a Manx Wedding in his time, 1726, as follows:\u2014\u201cThe\nmatch is no sooner concluded than besides the banes (sic) of matrimony\nbeing publicly asked in the Church three Sundays, notice is given to\nall friends and relations, tho\u2019 they live ever so far distant. Not one\nof these, unless detained by sickness, fail coming, and bring something\ntowards the feast; the nearest of kin, if they are able, commonly\ncontribute most, so that they have vast quantities of fowls of all\nsorts. * * *\n\nThey have Bride-men, and Bride-maids, who lead the young couple, as in\nEngland, only with this difference, that the former have ozier-wands\nin their hands, as an emblem of superiority, they are preceded by\nmusick, who play all the while before them the tune _The Black and the\nGrey_,[129] and no other ever is used at weddings. When they arrive at\nthe Churchyard, they walk three times round the Church, before they\nenter it. The ceremony being performed, they return home and sit down\nto the feast; after which they dance in the Manx fashion, and, between\nthat and drinking, pass the remainder of the day.\u201d This Marriage-Feast\nwas a lavish if not a sumptuous repast, and is described by the same\nwriter as follows:\u2014 \u201cBroth is served up in wooden piggins, every man\nhaving his portion allowed him. This they sup with shells called\n_sligs_, very much like our mussel shells, but larger. I have seen a\ndozen capons in one platter, and six or eight fat geese in another;\nhogs and sheep roasted whole, and oxen divided but into quarters.\u201d\nThese customs have now fallen into disuse. But the blowing of horns,\nthe day before and the morning of the wedding, is still continued.\nIt was formerly usual for the lover to employ a go-between called\na _dooinney-moyllee_, \u201ca praising man,\u201d to court and win over his\nmistress to accept his addresses. It was also part of his duty to\nget the parents to consent to the match, and to arrange the marriage\nportion with them.\n\nTrain, writing about marriages fifty years ago, says that \u201cwhen two\npersons agreed to become united in matrimony, and this had been\nproclaimed in the parish church on three several Sundays, all the\nrelations and friends of the young people were invited to the bridal,\nand generally attended, bringing with them presents for the \u2018persons\nabout to begin the world.\u2019 Their weddings, as in Galloway, were\ngenerally celebrated on a Tuesday or a Thursday. The bridegroom and\nhis party proceeded to the bride\u2019s house, and thence with her party\nto church\u2014the men walking first in a body and the women after them.\nOn the bridegroom leaving his house, it was customary to throw an old\nshoe after him, and in like manner an old shoe after the bride on\nleaving her house to proceed to church, in order to ensure good luck to\neach respectively; and if, by stratagem, either of the bride\u2019s shoes\ncould be taken off by any spectator on her way from church, it had\nto be ransomed by the bridegroom. On returning from church, the bride\nand bridegroom walk in front, and every man, with his sweetheart, in\nprocession, often to the number of fifty. The expenses of the wedding\ndinner and drink are sometimes paid by the men individually. It was\nformerly the custom after the marriage had been performed for some of\nthe most active of the young people to start off at full speed for\nthe bridegroom\u2019s house, and for the first who reached it to receive a\nflask of brandy. He then returned in all haste to the wedding party,\nall of whom halted and formed a circle. He handed spirits first to the\nbridegroom, next to the bride, and then to the rest of the company in\nsuccession, each drinking to the health of the new-married couple.\nAfter this, the party moved onwards to the bridegroom\u2019s house, on their\narrival at the door of which the bridecake was broken over the bride\u2019s\nhead, and then thrown away to be scrambled for by the crowd usually\nattendant on such occasions. The girls present were especially anxious\nto secure a piece to place under their pillows, that they might dream\nof their future husbands, as this ceremony is supposed to strengthen\nthe dreaming charm.\u201d The writer has heard this ceremony somewhat\ndifferently related by men still living, who have taken part in it.\nThey say that there was a race among the young men from the church\nto the house, and that the first to arrive got the cake, and broke a\nportion of it over the bride\u2019s head when she reached the threshold.\n\nIn his notes on Customs and Superstitions in Vol. XXI. of the Manx\nSociety, William Harrison adds the following particulars to Waldron\u2019s\naccount of Weddings, which, he says, obtained about 20 years before the\ntime he wrote (_i.e._, about 20 years after Train\u2019s account):\u2014\u201cAfter\nthe ceremony, on coming out of the church, money is thrown amongst\nthe idlers, who generally congregate about, for which they scramble.\nThis is also done in passing any public place on the way home. On\nreturning home, some of the most active of the young people start off\nat full speed for the bride\u2019s house, and he who arrives there first\nis considered best man, and is entitled to some peculiar privilege in\nconsequence. Occasionally, when the wedding party is attended by their\nfriends on horseback, some severe riding takes place, and it is well if\nall ends without an accident. After the feast the remainder of the day\nis spent with the utmost hilarity in dancing and other amusements.\u201d\n\n\nDEATH.\n\nMany were the omens which preceded the solemn event of death. If\nthe dogs howled more loudly than usual, if the deathwatch[130] was\ndistinct in the sick person\u2019s room, if his or her wraith was seen\nby anyone, and if the strains of the funeral psalm were heard, then\ndeath was near. When death ensued the corpse was laid on what was\ncalled a \u201cstraightening board\u201d, a trencher with salt[131] in it and a\nlighted candle were placed on the breast, and the bed, on which the\nstraightening board lay, was generally strewed with strong scented\nflowers. It was then waked, as we shall see, and carried to the grave,\nwrapped in a winding-sheet and on an open bier (_carbad_, in Manx).\nWith regard to this winding-sheet, Merick, who was Bishop of Man from\n1577 to 1600, and who supplied Camden with a brief account of the Isle\nfor his _Britannia_, made the extraordinary statement that the women\nof the Island wore them during their lives to remind them of their\nmortality. This was contradicted by later historians, who pointed out\nthat these so-called shrouds were merely the blankets, plaids, or\nshawls which the women habitually wore. Waldron wrote about death and\nfunerals in Man 160 years ago as follows:\u2014\n\n\u201cWhen a person dies, several of his acquaintances come and sit up with\nhim, which they call the Wake[132] (_Farrar_, in Manx). The Clerk of\nthe Parish is obliged to sing a Psalm, in which all the company join;\nand after that they begin some pastime to divert themselves, and\nhaving strong beer and tobacco allowed them in great plenty.... As to\ntheir Funerals, they give no invitation, but everybody, that had any\nacquaintance with the deceased, comes either on foot or horseback. I\nhave seen sometimes at a Manks burial upwards of a hundred horsemen,\nand twice the number on foot: all these are entertained at long tables,\nspread with all sorts of cold provision, and rum and brandy flies about\nat a lavish rate. The procession of carrying the corpse to the grave is\nin this manner: When they come within a quarter of a mile from Church,\nthey are met by the Parson, who walks before them singing a psalm, all\nthe company joining with him. In every Churchyard there is a cross\nround which they go three times before they enter the Church. But these\nare the funerals of the better sort, for the poor are carried only on\na bier,[133] with an old blanket round them fastened with a skewer.\u201d\n\nThere were formerly crosses on the roads leading to the Parish\nChurches. When funerals passed, \u201cthe corpse\u201d, says Train, \u201cwas usually\nset down at these stones, that all the people attending might have an\nopportunity of praying for the soul of the deceased.\u201d He also tells us\nthat \u201cone of this description was lately to be seen at Port-y-Vullin,\non the wayside leading from Ramsey to St. Maughold, and another near\nPort Erin.\u201d It would seem that before 1594, when it was forbidden\nby Statute, it was customary to carry bells and banners before the\ndead. Colonel Townley, who visited the Island towards the end of the\neighteenth century, describes a funeral entertainment as follows:\n\u201cThe concourse of people, upon the occasion, was wonderful, and the\nquantity of provisions prepared ... was as wonderful; but not more so\nthan the speedy mode of dispatching them; for the people of this Island\n(I mean the country farmers and their good wives, together with many\nhandicraft-people) esteem a funeral attendance as one of their very\nfirst entertainments.\u201d\n\nLord Teignmouth, when in the Isle of Man in 1835, was informed that\npersons walking in the neighbourhood of a Churchyard sometimes found\nthemselves entangled in a crowd, which suddenly vanished\u2014a sign that\nforeboded a funeral. It was supposed that when the funeral hymn was\nsung in a low key that it was a sign of another death.\n\nIt is a practice at the present day for the relatives of the deceased\nto attend the parish church the next Sunday but one after the funeral\nand to sit down throughout the service.\n\n\nSECOND-SIGHT.\n\nClosely connected with death is the curious superstition about\n_Second-sight_, because it is with reference to death that its visions\nalmost always occur. It may be defined as the faculty of seeing future\nevents by means of a spectral exhibition of the persons to whom such\nevents relate, accompanied with signs denoting their fate. This\nsuperstition is more prevalent among Gaelic peoples than others. Dr.\nJohnson, when on his tour in Scotland and the Western Isles, remarks\nupon it as follows:\u2014\u201cSecond-sight is an impression made either by\nthe mind upon the eye, or by the eye upon the mind, by which things\ndistant or future are perceived and seen as if they were present....\nThings distant are seen at the instant when they happen. This receptive\nfaculty, for power it cannot be called, is neither voluntary nor\nconstant. The appearances have no dependence upon choice; they cannot\nbe summoned, detained, or recalled\u2014the impression is sudden, and the\neffect often painful.\u201d People who have a hairy cross on their breasts,\nor whose eyebrows meet, often have the faculty of _Second-sight_, and\nso, as we have already seen, had those of posthumous birth. Such people\nif they go into a Churchyard on the Eves of the New Year, of St. Mark\u2019s\nDay and of Midsummer Day can tell who will be buried in it during the\nensuing year. A child whose eye touches water in baptism has no chance\nof becoming second-sighted.\n\nThe belief in the faculty of _Second-sight_ was formerly very prevalent\nin the Island. According to Higden, it was the reputed prerogative of\nManxmen, for he says, \u201cThere, ofte by daye time, men of that Islande\nseen men that bey dede to fore honde, byheeded or hole, and what dethe\nthey dyde. Alyens setten there feet upon feet of the men of that\nlonde for to see such syghts as the men of that londe doon.\u201d[134]\nSacheverell, who was Governor of the Isle of Man from 1692\u20121696, says\nthat this power was sometimes derived by inheritance, and transmitted\nfrom father to son, and he remarks that there were people who would\nattest to having seen apparitions of funeral solemnities on the\nlarge barrow called \u201cFairy Hill\u201d in Rushen. He does not altogether\nbelieve in this, however, \u201cbut as to the light being generally seen\nat people\u2019s deaths, I have some assurances so probable, that I know\nnot how to disbelieve them; particularly an ancient man, who has been\nlong clerk of a parish, has affirmed to me that he almost constantly\nsees them upon the death of any of his own parish; and one Captain\nLeathes, who was chief magistrate of Belfast, and reputed a man of\ngreat integrity, assured me that he was once shipwrecked on the\nIsland, and lost the greater part of his crew; that when he came on\nshore the people told him he had lost thirteen of his men, for they\nsaw so many lights going toward the church, which was the just number\nlost. Whether these fancies proceed from ignorance, superstition, or\nprejudice of education, or from any traditional or veritable magic,\nwhich is the opinion of the Scotch divines concerning second-sight; or\nwhether nature has adapted the organs of some persons for discerning of\nspirits, is not for me to determine.\u201d This belief is not yet extinct,\nfor \u201ccorpse-lights\u201d seen about the bed of the patient are still\nsupposed to be the certain forerunners of death.[135]\n\nBishop Wilson gives, in his Pocket-Book, the following instance of a\nsupernatural warning:\u2014\u201cMar., 1721. Two boats of Ballaugh, being at sea,\nbut not any distance without hearing each other, y^e men in each boat\nheard a voice very distinctly repeating these words\u2014\u201cChurr hoods,\u201d a\nterm used by fishermen to raise the anchor. They immediately did so,\nand well it was for them, for a violent storm arose in half-an-hour\u2019s\ntime, so y^t as it was they had enough to save their boat and their\nlives. This is well attested. N.B.\u2014Mr. Corlett assured me y^t the very\nsame thing happened once to the boat he was in, only with the addition\ny^t y^e master of y^e boat saw y^e appearance of a man.\u201d[136]\n\nIt was formerly supposed, as already stated, that families had\n_Second-sight_ by succession, and it was also supposed that the only\nway to be freed from it was by a man who had it marrying a woman\naffected in the same way. Waldron, who gives several instances of the\npossession of this faculty, was evidently much impressed by them, as\nhe declared himself \u201cpositively convinced by many proofs.\u201d He stated\nthat the Manx consider that the warnings caused by these mock funerals\nwere the work of friendly demons, who even condescended to warn a host\nof the arrival of an unexpected guest, and servants of the return of\na master who had not been expected. \u201cAs difficult as I found it\u201d, he\nsays, \u201cto give any faith to this, I have frequently been very much\nsurprised, when, on visiting a friend, I have found the table ready\nspread and everything in order to receive me, and been told by the\nperson to whom I went, that he had knowledge of my coming, or some\nother guest, by those good natured intelligencers. Nay, when obliged\nto be absent some time from home, my own servants have assured me they\nwere informed by these means of my return, and expected me the very\nhour I came, though, perhaps, it was some days before I hoped it myself\nat my going abroad.\u201d\n\nHe then gives the following account of\n\n\nMOCK FUNERALS.\n\n\u201cThe natives of this Island tell you that before any person dies, the\nprocession of the funeral is acted by a sort of beings which, for that\nend, render themselves visible. I know several that, as they have been\npassing the road, one of these funerals has come behind them, and even\nlaid the bier on their shoulders, as though to assist the bearers. One\nperson, who assured me he had been served so, told me that the flesh of\nhis shoulder had been very much bruised, and was black for many weeks\nafter. There are few or none of them who pretend not to have seen or\nheard these imaginary obsequies (for I must not omit to say that they\nsing psalms in the same manner as those do who accompany the corpse of\na dead friend), which so little differ from real ones that they are not\nto be known till both coffin and mourners are seen to vanish at the\nchurch doors.\u201d\n\n[Footnote 128: The churching of a woman, in the Manx language, is\ncalled _lostey-chainley_, from the practice of burning a candle, in\nformer times, during this service.]\n\n[Footnote 129: This was a popular tune in the time of Charles II., and\nit continued in vogue till the end of the last century.]\n\n[Footnote 130: This sound was really produced by a small wood-moth.]\n\n[Footnote 131: Sometimes earth as well as salt was laid on the corpse,\nthe former being an emblem of the corruptibility of the body, the other\nof the incorruptibility of the soul.]\n\n[Footnote 132: Watching with the dead was an ancient custom of the\nChurch. Pennant, in his _Tour of Scotland_, speaks of it as follows:\n\u201cThe evening after the death of any person, the relations or friends\nof the deceased meet at the house attended by bag-pipe or fiddle; the\nnearest of kin, be it wife, son, or daughter, opens a melancholy ball,\ndancing and greeting (_i.e._, crying) at the same time.\u201d]\n\n[Footnote 133: Burial in coffins, as a universal custom, did not begin\nin England before the end of the seventeenth century.]\n\n[Footnote 134: Polychronicon, A.D. 1482, Rolls series.]\n\n[Footnote 135: Its frequency in earlier times may be reasonably\nattributed to the greater prevalency of marshy ground over which such\nphenomena as the _ignis fatuus_, or Will-o\u2019-the-wisp, would often be\nseen.]\n\n[Footnote 136: Manx Note Book, Vol. II., p. 87.]\n\n[Illustration]\n\n\n\n\n[Illustration]\n\n\n\n\nCHAPTER IX.\n\nCUSTOMS FORMERLY ENFORCED BY LAW.\n\n\nIt may possibly be considered that the above heading is a contradiction\nin terms, for, as Dr. E. B. Tylor remarks, \u201cthe distinction between a\nlaw and an authoritative custom may be best drawn with reference to the\nmanner in which Society compels obedience to it. If a judge or tribunal\ndeclares the rule, and punishes its infraction, it is a law; if it is\nleft loosely to public opinion to practically accept the rule, and to\nvisit those who disobey with blame, insult, and social exclusion, it is\na custom.\u201d[137] But many of the following customs originated in popular\nusage long before there was any law to enforce them; and they could\nonly have continued, without being enforced by law, as long as popular\nopinion was unanimously in their favour. When a majority only favoured\nthem, there would have been a difficulty in compelling obedience to\nthem without law, and, when popular opinion had pronounced against\nthem, no law would have availed to put them in force. They are now,\nthough some of them still remain unrepealed in the Statute Book, all\nobsolete.\n\n\nWATCH AND WARD.\n\nOne of the duties most strongly enforced by law was that of keeping a\nlook-out for the approach of enemies, or of _Watch_ and _Ward_, as it\nwas called. We find the Deemsters, in 1417, informing Sir John Stanley\nthat it was one of the constitutions \u201cof old time\u201d that every man was\nliable to perform the duties of \u201cWatch and Ward\u201d upon pain of life and\nlimb, \u201cfor whosoever fails any night in his ward forfeiteth a wether to\nthe warden;[138] and to the warden the second night a calve; and the\nthird night life and lymb to the Lord.\u201d In 1594 the duty of \u201cWatch and\nWard\u201d was the subject of the following strict orders:\u2014\u201cWhereas the safe\nkeeping of this Isle consisteth in the dutiful and careful observance\nof Watch and Ward, without which the Lord can never be well defended,\nnor the people live in safety; therefore, be it ordained that all Watch\nand Ward be kept according to the strict order of the law; and that\nnone be sent thither but such as are of discretion, and able to deserve\n(sic) to be careful; and that the night watch shall come at the sun\nsetting, and not depart before the sun rising; and that the day watch\nshall come at the sun rising, and not depart before the sun setting.\u201d\nThis \u201cWatch and Ward\u201d was kept on various points of vantage round the\ncoast, where the existence of watch stations is still recorded by such\nnames as _Cronk-ny-Arrey_, \u201cHill of the Watch\u201d, and _Cronk-ny-Arrey\nLaa_, \u201cHill of the Day Watch.\u201d\n\n\nCUSTOMS CONNECTED WITH LAND TENURE.\n\nWe have already mentioned the Tenure by the presentation and custody\nof a Saint\u2019s Staff under St. Patrick\u2019s Day (see p. 108.); the following\ncustomary payments are also noteworthy: An ox was formerly exacted\nfrom the tenants of the Bishop\u2019s Barony on the installation\nof each Bishop, as will be seen by the following extract from the\necclesiastical records:\u2014\n\n\u201c1646. At this court it was most graciouslie offered by the right\nHono^{ble} the Lord of the Island that for as much by antient custome\nthe tenants of the B^{ps} Lands were accustomed to pay at the change of\neuery B^{op} an oxe or fortie shillings in money out of every quarter\nland that now such y^e tenants shall have twentie yeares term from y^e\ndeath of y^e last Lord B^{op} for their payings of y^e said dutie of\none oxe or xl^s out of every quarter land unto his L^{op.} Provided\nthat if there shall happen to bee any B^{op} enstalled in this Island\nw^{th} in the said tearme such their paym^{ts} shall be & stand during\ny^e life of that B^{op} & his Lo^{rp} & his heyres shall free them of\nthe said duties from that B^{op.} Which motion was consented unto by\nsuch of the said tenants whose names are under written that they will\npay xl^s out of every quarter.\u201d This exaction was not confined to the\nBarony, as there are other estates which formerly made the same payment.\n\nA portion of the estate of Kirby, in the parish of Braddan, was\nformerly held on the tenure of lodging the Bishop whenever he left the\nIsland or came to it. This was commuted about two hundred years ago\nfor the very moderate sum of ten shillings. All rents and tithes were\nformerly paid in kind, the apportionment of which often occasioned\nconsiderable difficulty. An amusing case with reference to this appears\nin the records two hundred years ago:\u2014A portion of a farm had been\nwashed away by the Sulby river, and, consequently, the rent was reduced\nby one-fourth, which, as the report of the proceedings informs us,\nresulted in \u201cgreat inconvenience in making allowance of the fourth part\nof a goose or hen.\u201d Labour rents, called _Boons_, are still legal, but\nare not enforced. It may be mentioned that there are traces of the\n_Open Field_ system in Man, but the elucidation of this would be out of\nplace in a book devoted to Folk-Lore.\n\n\nJURY FOR SERVANTS.\n\nThere was a rural tribunal called the \u201cJury for Servants\u201d, which\npossessed the power of compelling the service in agriculture of persons\nwhom they considered as unemployed. In 1577, the Deemsters gave as\nthe customary law \u201cthat, if any of the Lord his tennants be destitute\nof servants, and come and make his complaint to the Deemster that he\ncan get none to occupy my Lord his land withall, then the Deemster is\nto send to the Coroner and to the Lockman of every parish, and then\nto swear four honest men in every parish to enquire first of vagrant\nservants.\u201d These juries were to \u201cbe impannelled all times in the yeare\nas often as there will be just cause for the same; and that the vagrant\nservants by the said jurors found be first made liable and put to\nservice, otherwise to suffer punishment till they submitt.\u201d\n\n\nCUSTOM ABOUT SERVANTS GIVING NOTICE.\n\nBy customary law, servants wishing to leave their masters at the\nexpiration of their agreement were required to give notice of their\nintention on a certain day; \u201cbut lest the master might happen to be\nfrom home, or might absent himself in a deceitful manner, to take\nadvantage of the servant; in either case the servant may repair with\na competent witness to the place where the master usually sits, at\nthe hearth or at meat, and there make a nick with his knife in such\nmaster\u2019s chair; or, if the door should be shut against him, he may make\na nick in the threshold, which shall be authentic in law against such\nmaster.\u201d A similar law was put on record in the Statute Book, in 1665;\nbut without the obligation of making the \u201cnick.\u201d\n\n\nYARDING.\n\nA curious privilege, called Yarding, was conferred by an ancient\ncustomary law on the Deemsters, Moars, Coroners, and Serjeants of\nBaronies, which enabled them to compel people to enter into their\nservice at a trifling fee, fixed by law. The ceremony was performed\nby an officer called the Sumner, who laid a straw over the shoulder\nof the person so required, and said, \u201cYou are hereby Yarded for the\nservice of the Lord of Man, in the house of his Deemster, Moar,\nCoroner, or Serjeant of Barony;\u201d at the same time repeating the name\nof the person requiring such servant. Persons refusing to comply\nwith this requisition were committed to prison, and there kept on a\ndaily allowance of one barley cake and a pint of water, \u201ctill they\nyielded obedience to perform their service.\u201d Such Yarded servants\nwere \u201cproclaimed and made known at the parish church or cross ... the\nSunday next after the day of Yarding aforesaid, whereby the farmers\nmay the timelier know to provide themselves with other servants.\u201d All\nvicars and members of the House of Keys were allowed their \u201cbridge and\nstaff\u201d, which implied that their servants should not be taken from\nthem by Yarding. It was a customary ordinance that the porridge or\n_sollaghyn_ of Yarded servants should be so thick that the pot-stick\nwould stand upright in the centre of the pot immediately before dishing\nthe porridge; and the cakes given to them were required to be as thick\nas the length of a barley-corn.\n\nThe law instituting Yarding has long since been repealed.\n\n\nTHE DEEMSTER\u2019S OATH.\n\nIt is well known that the Celts formerly reckoned not only the night\nwith which the week or any period began, but also the night with which\nit ended. A curious instance of this method of reckoning occurs in the\nDeemster\u2019s oath, in which the six days of creation have been made into\nsix days and seven nights. It runs thus: \u201cBy this book, and by the holy\ncontents thereof, and by the wonderful works that God hath miraculously\nwrought in heaven above and in the earth beneath in six days and seven\nnights, I, A.B., do swear that I will, without respect of favour or\nfriendship, love or gain, consanguinity or affinity, envy or malice,\nexecute the laws of this Isle justly, betwixt our Sovereign Lord the\nKing, (or Lady the Queen), and his or her subjects within this Isle,\nand betwixt party and party, as indifferently as the herring backbone\ndoth lie in the midst of the fish.\u201d Of late years it has been the\npractice to make the \u2018six days and seven nights\u2019 into \u2018six days and six\nnights.\u2019\n\n\nLEGAL PURGATION.\n\nBy the statute of 1665 we learn that the Manx Legislators encouraged\nlegal purgation in general, especially that form of it which is thus\ndescribed in the tenth ecclesiastical customary law:\u2014\u201cHe that enters\nhis claim within the year and a day after the probate of the Will ...\nwithout bill, bond or evidence, shall prove the same upon the grave\nof him or her from whom the debt was due, with lawful compurgators\naccording to the ancient form; that is to say, lying on his back\nwith the Bible on his breast, and his compurgators on either side.\u201d\nThis compurgation seems to have been only prescribed in default of\ndocumentary evidence. In 1609 it had been denounced by the temporal\nauthorities as \u201cnot fitting nor Christian-like\u201d, but the then bishop,\nPhillips, vigorously protested against this view in a letter written in\nthat year to the Earl of Salisbury, who was then one of the guardians\nof the Island, in which he says\u2014\u201cone of our best lawes (the nature of\nthat people considered), vizt., the oath for swearing on the grave, in\ncase where there is not specialty he (The Governor) hath abrogated,\nand prescribes us some others not so convenient nor with so good a\nconscience to be used of us, seeing they want their due allowance\nand forme, vizt. generall consent upon good advice and the Lord\u2019s\napprobation.\u201d To this the Governor and Legislature replied that \u201cthe\nswearing of and upon the grave of the dead was unfitting and caused\nmuch wrong to be done to poor orphanes and simplest of friends.\u201d\nNevertheless the Bishop\u2019s view was to prevail for sometime longer, for\nwe find the following case in 1616:\u2014\u201cM^d that M^r Christopher Younge\nchaplaine of the Castell of Rushen left in his last will that M^r\nThomas Samsburie Demster did owe unto him The sum of sevene pounds\nand M^{rs} Jaine Samsbuerie weiff to the said Tho Samsbuerie twelve\nshillings neine pence The said Thomas and Jaine came to the Grave of\nthe forsaid Christopher and die lie upon theire backes w^{th} y^e bibel\non their brest w^{th} theire compurgatours and did sweare that they\nought (_sic_) him nothinge when they did recken w^{th} the Executore\nand immediately the same daye being the second of July Ano 1616 they\ndid recover of the Executore vij^s ij^d after the accounte was made by\nme Ed^w Caloe Vic^r (of Malew);\u201d and, as we have seen above, purgation\nwas included in the ecclesiastical laws in 1665. Moreover, as we shall\nsee below. Bishop Wilson, in the eighteenth century, approved of it and\nquoted Exodus xxii., 11., and Leviticus v., 1., in its favor.\n\n\nTHE STOCKS.\n\nThe Stocks were in vogue in the Isle of Man, as elsewhere, and we find\nthat in 1610 it was \u201cby generall consent as aforesaid proclaimed,\nthat as oft as any man or woman shall be found drunk hereafter, the\nParty soe offending, if not of ability to pay a fine, shall be for the\nfirst time punished in the Stocks, the second time to be tyed to the\nWhipping Stocks, and the third time to be whipped therein.\u201d By another\nlaw passed in 1655 it was enacted that, \u201cIf any servant hire more\nthan twice, he shall be whipped at the parish church on Sunday, or at\nthe market in the Whipping Stocks.\u201d This punishment, though long since\nobsolete, was not legally abolished till 1876.\n\n\nTHE PILLORY.\n\nThe Pillory was also an Insular institution. So late as 1757 it was\nordained by the Marriage Act that any stranger convicted of having\nsolemnized marriage without licence or previous banns was to \u201cbe\npublickly exposed with his ears nailed to a Pillory to be erected for\nthat Purpose at Castletown Cross upon the next Court Day of General\nGaol Delivery after such conviction at twelve o\u2019clock at noon, and\nthere to remain for the space of one hour, when his ears are to be cut\noff and remain on the said Pillory\u201d, &c. This was repealed in 1849. By\nthe 72nd ecclesiastical law \u201cwhosoever shall swear an oath (by taking\nthe name of God in vain) shall for the first time pay 12 pence, and\nsit one hour in the Stocks; for the second time two shillings, and so\ndouble to be for every such offence, to be levyed by the churchwardens\nand afterwards disposed of by the ordinary to pious uses.\u201d\n\n\nTHE WOODEN HORSE.\n\nAnother curious punishment was being whipped on the Wooden Horse. Thus\nwe find among the laws passed in 1629: \u201cWhosoever shall be found or\ndetected to pull Horse Tayles shall be punished upon the Wooden Horse,\nthereon to continue for the space of two hours and to be whipped naked\nfrom the waist upwards.\u201d\n\n\nBISHOP WILSON ON PECULIAR LAWS AND CUSTOMS.\n\nBishop Wilson tells us in his History of the Isle of Man that \u201cthere\nare a great many laws and customs which are peculiar to this place and\nsingular\u201d in his time (1697\u20121755), and he proceeds to enumerate them as\nfollows:\u2014\n\n\u201cThe eldest daughter (if there be no son) inherits, though there be\nmore children.\u201d\n\n\u201cThe wives, through the whole Island, have a power to make their wills\n(though their husbands be living) of one-half of all the goods movable\nor immovable; except in the six northern parishes, where the wife, if\nshe has had children, can only dispose of a third part of the living\ngoods; and this favour, tradition saith, the south-side women obtained\nabove those of the north for their assisting their husbands in a day of\nbattle.\u201d (This is said to be the battle of Stantwat, in 1098, between\nthe north and south Manx.)\n\n\u201cA widow has one half of her husband\u2019s real estate, if she be his first\nwife, and one-quarter if she be the second or third; but if any widow\nmarries, or miscarries, she loses her widow-right in her husband\u2019s\nestate.\u201d\n\n\u201cWhen any of the tenants fell into poverty, and were not able to pay\ntheir rents and services, the sitting quest, consisting of four old\nmoars or baliffs in every parish, were obliged to find such a tenant\nfor the estates as would secure the lord\u2019s rent, &c., who, after his\nname was entered in the court-rolls, had an unquestionable title to the\nsame.\u201d\n\n\u201cA child got before marriage shall inherit, provided the marriage\nfollows within a year or two, and the woman was never defamed before\nwith regard to any other man.\u201d\n\n\u201cExecutors of spiritual men have a right to the year\u2019s profits if they\nlive till after twelve of the clock on Easter Day.\u201d\n\n\u201cThey still retain a usage (observed by the Saxons before the Conquest)\nthat the Bishop, or some priest appointed by him, do always sit in the\ngreat court along with the Governor, till sentence of death (if any)\nbe pronounced: the Deemster asking the jury (instead of \u2018Guilty or not\nguilty?\u2019) _Vod fir-charree soie?_ which, literally translated, is \u2018May\nthe man of the chancel, or he that ministers at the altar, continue\nto sit?\u2019 If the foreman answers in the negative, the Bishop, or his\nsubstitute, withdraws, and the sentence is then pronounced on the\ncriminal.\u201d\n\n\u201cWhen any laws which concern the Church are to be enacted, the Bishop\nand the whole clergy shall be made privy thereunto, and join with the\ntemporal officers, and have their consents with them till the same\nshall be established.\u201d\n\n\u201cIf a single woman prosecutes a single man for a rape, the\necclesiastical judges impannel a jury; and if this jury find him\nguilty, he is so returned to the temporal court, where, if he be found\nguilty, the Deemster delivers to the woman a rope, a sword, and a ring,\nand she has it in her choice to have him hanged or beheaded, or to\nmarry him.\u201d\n\n\u201cIf a man get a farmer\u2019s daughter with child, he shall be compelled\nto marry her, or endow her with such a portion as her father would\nhave given her. No man could dispose of his estate unless he fell into\npoverty; and, at this day, a man must have the approbation of the\nGovernor and Officers before he can alienate.\u201d\n\n\u201cThe manner of calling any person before a magistrate, spiritual\nor temporal, is pretty singular: The magistrate, upon a piece of\nthin slate or stone, makes a mark, generally the first letters of\nhis christian or surname. This is given to the proper officer, the\nsummoner, if it be before an ecclesiastical magistrate; or the lockman,\nif before a temporal, with twopence, who shows it to the person to be\ncharged, with the time when he is to appear, and at whose suit; which,\nif he refuses to obey, he is fined or committed to prison, until he\ngive bonds to appear and pay costs.\u201d\n\nBishop Gibson (1695)[139] says that \u201cThis stone, so marked is called a\n_Token_, which, being given to the plaintiff, he delivereth it to the\nCoroner of the place where the defendant resides, and the defendant,\nhaving received it, is bound to appear and answer. It has been an\nancient custom in that Island, that if the plaintiff find his adversary\npresent in the Court while the Court is sitting, he may take him by\nthe arm, and bring him before the Governor, and set his foot upon his\nadversary\u2019s foot, and there plead his cause against him without the\nformality of summoning him with a token.\u201d\n\nThe following laws, taken from the Statute Book, may also be mentioned:\nAll goats belonged to the Queen of Man. In case of people removing\nfrom one parish to another, \u201cif the cock crow trice, they remaining\nthere three nights and three days after removing, that then the person\ndeparted shall pay all spirituall dutyes to that same Church within the\nsame parish he doth remove to.\u201d One of the duties of the Sumner was to\nstand at the chancel door of his Parish Church \u201cat time of service, to\nwhip and beat all the doggs.\u201d\n\n\u201cAll Scotts avoid the land with the next vessell that goeth into\nScotland, upon paine of forfeiture of his goods, and his body to\nprison.\u201d\n\n\u201cThat whensoever any theef shall be found to steal either mutton,\nsheep, lambe, goate, kidd, swine, or pigg, the same shall be found to\nbe Fellony in like manner to death, without valuing the same.\u201d\n\n\u201cThat the stealing and cutting of bee-hives in gardens shall be Fellony\nin like manner to death, without valuing the same.\u201d\n\nThe Manx Ecclesiastical Law is also responsible for many curious\nenactments, by which the Church enforced its discipline. Bishop Wilson\nwrites of this ecclesiastical discipline as follows:\u2014\u201cThere is nothing\nmore commendable than the discipline of this church.... Offenders of\nall conditions, without distinction, are obliged to submit to the\ncensures appointed by the church, whether for correction or example\n(commutation of penances being abolished by a late law), and they\ngenerally do it patiently. Such as do not submit (which have hitherto\nbeen but few) are either imprisoned or excommunicated; under which\nsentence if they continue more than forty days, they are delivered over\nto the Lord of the Isle, both body and goods.... The manner of doing\npenance is primitive and edifying. The penitent, clothed in a sheet,\n&c., is brought into the church immediately before the Litany; and\nthere continues till the sermon be ended; after which, and a proper\nexhortation, the congregation are desired to pray for him in a form\nprovided for that purpose; and thus he is dealt with, till by his\nbehaviour he has given some satisfaction that all this is not feigned,\nwhich being certified to the bishop, he orders him to be received by a\nvery solemn form for receiving penitents into the peace of the church.\nBut if offenders, after having once done public penance, relapse into\nthe same or other scandalous vice, they are not presently permitted to\ndo penance again, though they should desire it ever so earnestly, till\nthey shall have given better proofs of their resolution to amend their\nlives; during which time they are not permitted to go into any church\nin time of divine service, but stand at the church door, until their\npastor and other grave persons are convinced by their conversation that\nthere are hopes of a lasting reformation, and certify the same to the\nbishop. There is here one very wholesome branch of church discipline\n... namely, the injoining offenders\u2019 purgation by their own oaths, and\nthe oaths of compurgators (if need be) of known reputation, where the\nfame is common, the crime is scandalous, and yet not proof enough to\nconvict them; and this is far from being complained of as a grievance:\nfor if common fame has injured any person, he has an opportunity of\nbeing restored to his good name (unless upon trial the Court find just\ncause to refuse it), and a severe penalty is laid upon any that, after\nthis, revive the scandal. On the other hand, if a man will not swear to\nhis own innocency, or cannot prevail with others to believe him, it is\nfit he should be treated as guilty, and the scandal removed by a proper\ncensure.\u201d[140]\n\n\nEXCOMMUNICATION.\n\nThe following was the form of Excommunication:\u2014\u201cFor as much as your\ncrimes have been so great repeated and continued in so long as to\ngive offence to all sober Christians, and even to cry to Heaven for\nvengeance. And you having had sufficient time given you to consider of\nthe consequence of continuing in them without any visible or sincere\nremorse or probability of a future reformation. Therefore, in the name\nof our Lord Christ and before this Congregation, we pronounce and\ndeclare you, A.B., Excommunicate and shut out of the Communion of all\nfaithful Christians. And may Almighty God who by His Holy Spirit has\nappointed this sentence for removing of scandal and offence out of the\nChurch and for reducing of sinners to a sense of their sins and danger\nmake this censure to all the good ends for which it was ordained.\nAnd that your Heart may be filled with fear and dread that you may be\nrecovered out of the same and power of the Devil and your Soul may be\nsaved, and that others may be warned by your sad example not to sin nor\ncontinue in sin so presumptuously.\u201d\n\nBy the 3rd accustomed law of the Church \u201cexcommunicated persons\npersisting irregularly are to be imprisoned and delivered over, body\nand goods, to the Lord\u2019s mercy.\u201d\n\nBy the 20th ecclesiastical law any one \u201cthat strikes a minister\nshall be excommunicated (_ipso facto_) and to do penance and after\nsatisfaction given to the Law to receive absolution, and to be received\nat the church stile into the church by the minister\u2019s reading before\nhim the 51st Psalm and before the congregation to repeat his schedule\nafter the minister.\u201d\n\n\nPENANCE.\n\nThe penalty of Penance was inflicted for a variety of offences. It\nconsisted in standing in a sheet at the Parish Church, or several\nParish Churches, on Sunday during service, or at the Market Cross\non Saturdays during market time. The number of days\u2019 penance was\nregulated by the seriousness of the offence. According to an entry\nin the Episcopal Records, dated 1623, a malicious slanderer was \u201cto\nremain a Lyer of Record, and do open penance ... putting his finger\non his mouth, and confessing a Lye in saying \u2018Tongue, thou Lyed,\u2019\nand so publickly to ask the party offended forgiveness.\u201d By the 23rd\naccustomed law \u201cWhosoever commits Fornication shall make three Sundays\u2019\npennance, and if they marry that they go from the Sheet to the Ring;\u201d\nand by the 34th \u201cAll offenders censured to Pennance are to perform\ntheir censures and satisfy the Law before they be admitted to the\nHoly Communion, and to pay 3d to the minister for every day\u2019s Penance\nfor writing certificates, and to the Sumner 2d, and if the offender\nbring not a sheet he is to pay the Sumner 4d for furnishing him, and\nno appeal be from the Church, and none offending be privileged from\ncensures.\u201d The 5th ecclesiastical constitution, passed under the\nsuperintendence of Bishop Wilson in 1703, makes the punishment of\nPenance and Excommunication still more severe. It runs as follows: \u201cFor\nthe more effectual discouragement of Vice, if any Person shall incurr\nthe censures of the Church, and, having done Penance, shall afterwards\nincurr the same Censures, he shall not be permitted to do Penance\nagain (as has been formerly accustomed) untill the Church be fully\nsatisfied of his sincere repentance; during which time he shall not\npresume to come within the Church, but be obliged to stand in a decent\nmanner at the Church Door every Sunday and Holy Day the whole time\nof morning and evening service, untill by his penitent behaviour, and\nother instances of sober living, he deserves and procures a certificate\nfrom the Minister, Churchwardens, and some of the soberest Men of the\nParish, to the satisfaction of the Ordinary, which if he does not so\ndeserve and procure within three months, the Church shall proceed to\nExcommunication; and that during these proceedings the Governor shall\nbe applied to not to permit him to leave the Island; and this being a\nmatter of very great importance, the Ministers and Churchwardens shall\nsee it duly performed, under penalty of the severest Ecclesiasticall\nCensures; and whenever any daring offender shall be and continue so\nobstinate as to incurr Excommunication, the Pastor shall affectionately\nexhort his Parishioners not to converse with him upon peril of being\na partaker with him in his Sin and Punishment.\u201d In 1737 the following\ncivil law was passed with reference to excommunicated persons: \u201cBe\nit further ordained and enacted ... that the custome and practice of\ndelivering over persons excommunicated in the Spirituall Court, body\nand goods to the Lord of the Isle, shall entirely cease, and that such\npersons excommunicated continuing obstinate for the space of three\nmonths under censure, shall, upon application by the Governor to the\nsaid Court, be confined three months in one of the Castles, instead of\nthe rigorous Punishment and forfeiture aforesaid: But this shall not be\nconstrued or understood to take off his censure, any Law, Custome, or\nUsage to the contrary notwithstanding.\u201d\n\nThe following is a story about a Penance which the Nuns of St.\nBridget\u2019s Nunnery, near Douglas, were said to have been compelled to\nperform:\u2014\n\n\nTHE NUNS\u2019 CHAIRS.\n\nOver a place called The How of Douglas there is a rock, vastly high and\nsteep, about the middle of which is a hollow not very different from\nthe fashion of an elbow chair, and near the top another very much like\nthe former. Whether these are made by art or nature I cannot pretend\nto determine, nor did I ever hear; but, on the slightest accusation,\nthe poor nun was brought to the foot of this rock, when the sea was\nout, and obliged to climb to the first chair, where she sat till the\ntide had twice ebbed and flowed. Those who had given greater cause\nfor suspicion, went up to the second chair, and sat the same space of\ntime. Those who endured this trial, and descended unhurt, were cleared\nof the aspersion thrown upon them; but the number of fortunate could\nnot be great, for besides the danger of climbing the ragged and steep\nrock (which now very few men can do above 30 or 40 paces), the extreme\ncold when you come to any height, the horror of being exposed alone\nto all the fury of the elements, and the horrid prospect of the sea,\nroaring through a thousand cavities and foaming round you on every\nside, is enough to stagger the firmest resolution and courage, and\nwithout all question has been the destruction of many of those unhappy\nwretches.\u2014_Waldron._\n\nPenance was done in Ballaugh Church 55 years ago, in Parson Stowell\u2019s\ntime, according to information given by a man now living, who was one\nof the chapter-quest at the time. During the time he was in office two\nmen and two women were brought to church for this purpose. They stood\nin the \u201calley\u201d of the church, and the Sumner threw white sheets over\nthem. This was for the first three Sundays; but on the fourth they\nstood inside the chancel railing, and were addressed by the parson, who\n\u201cmade them feel thoroughly ashamed of themselves.\u201d A similar penance\nwas seen about the year 1825, also by a man now living, in the parish\nchurch of Lezayre.\n\n\nTHE BRIDLE.\n\nAmong the accustomed unwritten laws of the Manx Church was the\nfollowing:\u2014\u201cThat he or she that call a man a Dog or a woman a Bitch\nshall wear the Bridle at the Market Cross or make 7 Sundays penance in\nseveral Parish Churches.\u201d This ordinance was freely put in force by\nBishop Wilson, who wrote in June, 1714, \u201cI ordered a bridle to be made,\nas a terror to people of evil tongues; and it is now brought about the\ncircuit by the General Sumner, and lodged in his hands for the time to\ncome.\u201d\n\nWaldron remarks upon this:\u2014\u201cIf any person be convicted of uttering a\nscandalous report, and cannot make good the assertion, instead of being\nfined or imprisoned, they are sentenced to stand in the Market-place\non a sort of scaffold erected for that purpose, with their tongue in\na noose of leather, which they call a bridle, and having been thus\nexposed to the view of the people for some time, on the taking off this\nmachine they are obliged to say three times, _Tongue thou hast lied_.\u201d\nA somewhat similar instrument was used in various parts of England; it\nwas called \u201cthe bridle\u201d or \u201cthe branks.\u201d In Scotland, too, it was used\nfor the correction of scolds and gossips. It was made of thin iron,\npassing over and round the head, and fastened behind by a padlock. The\nbit was a flat piece of iron, about two inches long and one broad,\nwhich went into the mouth and kept the tongue down by its pressure.\nA specimen of the \u201cBishop\u2019s brank\u201d is sketched and noticed in the\nAbbotsford Edition of _The Monastery_.\n\n\nTHE PUNISHMENT OF BEING DRAGGED AFTER A BOAT.\n\nThe 26th ecclesiastical law was to the effect \u201cthat common w\u2014h\u2014r\u2014s be\ndrawn after a boat in the sea during the Ordinaries appointment.\u201d This\nbarbarous punishment was put in force by Bishop Wilson in at least one\ncase. The most notorious of which, that of Kathrine Kinred, is copied\nfrom the Episcopal Registry, dated March 15th, 1713, _in extenso_,\nas follows:\u2014\u201cForasmuch as neither Christian advice or gentle methods\nof punishments are found to have any effect on Kath: Kinred. of kk\nChrist, a notorious str\u2014m\u2014p\u2014t, who has brought forth illegitimate\nchildren, and still continues to _strowl_ about the country, and to\nlead a most vicious and scandalous life on other accounts. All such\ntending to the great dishonour of the Christian name, and to her own\nutter destruction, without a timely and _thorow_ reformation. It is,\ntherefore, hereby order\u2019d (as well for the further punishment of the\nsaid delinquent, as for the example of others) that the said Kath.\nKinred be dragged after a boat in the sea, at Peeltown, on Wednesday,\nthe 17th instant (being the fair of Saint Patrick), at the height of\nthe market. To which end a boat and boat crew are to be charged by the\nGeneral Sumner. And the constable and souldiers of ye garrison are, by\nthe Governor\u2019s order, to be aiding and assisting in seeing this censure\nperformed. And in case any owner, master, or crew of any boat are found\nrefractory, by neglecting or refusing to perform this service for the\nrestraining of vice, their names are to be forthwith given in by the\nSumner-General, to the end that they may be severely fin\u2019d for their\ncontempt, as the Governor\u2019s order directs. Dated at Bishop\u2019s Court,\nthis 17th day of March, 1713.\u201d Signed, \u201cTho, Sodor and Man, Wm. Walker.\u201d\n\nThe above is endorsed as follows:\u2014\u201cSt. Patrick\u2019s Day being _soe_ stormy\nand tempestuous that _noe_ boate could performe the within censure;\nupon St. German\u2019s Day (July 13th), about the height of the market, the\nwithin Kath. Kinred was dragged after a boat in the sea, according to\nthe written order, which is humbly certified by me.\u201d Signed, \u201cThomas\nCorlett, Generall-Sumner.\u201d\n\nBishop Wilson has been the object of much obloquy for the severity of\nhis ecclesiastical discipline, and the above has been frequently quoted\nto prove this reproach; but it must be remembered that this was an\nexceptional case, and also that Bishop Wilson only administered a law\nwhich he found in existence; and a reference to the records will show\nhow often he intervened to mitigate these punishments, which were, on\nthe whole, more severe before his episcopacy than during it.\n\n\nBOWING TO THE ALTAR.\n\nThere was an ancient custom, long retained in the Island, of bowing\nto the altar. The Manx people of two centuries ago, seem to have\nbeen what would now be called \u201critualists\u201d in some of their acts of\nworship. Indeed, there seems to have been but little change at the time\nof the Reformation, and whatever changes took place afterwards were\ngradual till the arrival of Wesley. With reference to this custom,\nBishop Wilson gives the following, among other instructions which he\nreceived from Archdeacon Hewestone: That he should be careful \u201cto make\nobeisance at coming into and going out of the church, and at going up\nto and coming down from the altar. All ancient, commendable, and devout\nusages, and which thousands of good people of our Church practice at\nthis day.\u201d\n\n\nOBSERVATION OF SUNDAY.\n\nThe observation of Sunday was strictly enforced by civil as well as\necclesiastical law. By the Statute of 1610, no one was \u201cadmitted to\nfish from Saturday morning till Sunday at night, after sunset, upon\npain of forfeiture of his boat and netts.\u201d In 1690, this period, by\nthe influence of Bishop Levinz, was extended till Monday morning. As\na consequence of this legislation and their custom of not going to\nsea on Friday, the fishermen were formerly idle for three days out of\nseven. It would appear, both from the above Statute, and from a number\nof fines and other punishments recorded between 1600 and 1750, that\n\u201cSunday\u201d was the period from sunset on Saturday to sunset on Sunday.\nFor we find that, if those who were presented were able to prove that\nthey had done after sunset on Sunday what would have been breaking\nthe Sabbath before it, they were not punished. Similar offences on\nSaturday night after sunset were severely punished till 1690, when, by\norder in Convocation, Bishop Levinz extended Saturday till midnight.\nFor he ordained that \u201cnoe milner do suffer his milne to grind from 12\nof the clock on Saturday at night till night-fall on Sunday\u201d, under\npenalty of \u201c14 dayes imprisonm^t in St. German\u2019s prison and penance in\nevery church of the Island for the first offence, and for every relaps\ndouble punishment and \u00a34 fine to the Lo: use without mittigacon.\u201d He\ndid not, however, as we have already seen, permit the fishermen to set\nsail till Monday morning. There is no legislation on record against\nother occupations on Saturday evening, but it was the almost universal\npractice to avoid any work then, as it was supposed to be displeasing\nto the Fairies, though doubtless this idleness had originally the\nsanction of customary law.\n\n\nTHE THREE RELIQUES.\n\nAmong \u201cthe constitucons of the ould tyme\u201d, to be observed by the Lord\nof the Isle at the Tinwald was, according to the Sloane M.S., of the\nActs of Sir John Stanley, in the British Museum, that \u201cthe 3 Reliques\nof Man\u201d should be borne before him by three \u201cClarkes ... in their\nsurplesses.\u201d We nowhere learn what these \u201cReliques\u201d were, but possibly\ntwo of them might be the \u201chand\u201d and the \u201cbishop\u2019s head\u201d, which were\namong the silver plate belonging to Rushen Abbey, sold by the Earl of\nDerby to the Crown after the dissolution of that Monastery. This \u201chand\u201d\nand \u201chead\u201d seem to have been silver reliquaries which perhaps enclosed\nreputed relics of some early Bishop of the See.\n\n\nGAMES, ETC.\n\nThere is nothing peculiar about the outdoor games of either young or\ngrown-up Manxmen or Manxwomen, and they are, therefore, of little\ninterest from the Folk-Lorist\u2019s point of view. Waldron remarks: \u201cIn\ntheir sports they retain something of Arcadian simplicity. Dancing, if\nI may call it so, jumping and turning round at least, to the fiddle\nand base-viol, is their great diversion. In summer they have it in\nthe fields, and in winter in the barns.\u201d Of the indoor games, at\nHollantide, Christmas, and Twelfth Night, we have already treated in\nChapter VI.\n\nHorse racing and shooting with the bow and arrow seem to have been\nthe chief amusements of the Manx. Prizes for these were given by the\n7th and later Earls of Derby, the first race under their patronage,\nof which we have any record, having been in 1627. The racecourse was\non the peninsula of Langness, and the races took place on the 28th\nof July, being the birthday of the 7th Earl. During the time of the\nCommonwealth they fell into disuse, but they were continued after the\nRestoration, as will be seen by the following order given by the 8th\nEarl.\u2014\u201cIt is my good will and pleasure y^t y^e two prizes formerly\ngranted (by me) for hors running and shouting shall continue as they\ndid, to be run, or shot for, and so continue dureing my good will and\npleasure.\u2014Given under my hand att Lathom y^e 12 of July, 1669.\u201d The\nfollowing were the chief conditions under which the race was run for a\nplate of the value of five pounds:\u2014\u201cNo horse, or gelding, or mair shall\nbe admitted to run for the said plate, but such as was foaled within\nthe said Island, or in the Calfe of Mann. That every horse, gelding,\nor mair that is designed to run shall be entered before the 8th day of\nJuly, with his master\u2019s name and his owne, if he be generally knowne\nby any, or else his colour, and whether horse, mair, or gelding....\nThat every person that puts in either horse, mair, or gelding, shall\nat the time of their entering depositt the sume of five shill. a piece\ninto the hands of the cleark of the rolls, which is to goe towards the\naugmenting of the plate for the year following, besides one shill.\na piece to be given by them to the said cleark of the rolls for\nentering their names.... That every horse, mair, or gelding shall carry\nhorseman\u2019s weight, that is to say, ten stone weight, at fourteen pounds\nto each stone, besides saddle and bridle.\u201d\n\nAs to the shooting, for which prizes were also given, Waldron tells us\nthat \u201cthe young men were great shooters with bowe and arrows. They had\nshooting matches frequently, parish against parish, and wagers were\nlaid which side would have the better.\u201d There are records of these\nmatches having taken place at the end of the last century.\n\nThe only indigenous outdoor game, properly so-called, is _cam mag_, a\nsort of hockey.\n\nThere is a strange superstition among the Manx fishermen about being in\nthe third boat to go out of harbour, which is considered most unlucky.\nAfter the first two boats have gone out, a number will follow as nearly\nas possible in line, so that no one in particular can be said to be the\nthird. No reason is assigned for this curious notion.\n\n[Footnote 137: Anthropological Notes and Queries\u2014British Association.]\n\n[Footnote 138: There were two of these officials in every parish, one\nfor the day and the other for the night watch.]\n\n[Footnote 139: In Camden\u2019s Britannia.]\n\n[Footnote 140: History of the Isle of Man. Manx Society, Vol. XVIII.,\npp. 113\u201214.]\n\n[Illustration]\n\n\n\n\n[Illustration]\n\n\n\n\nCHAPTER X.\n\nPROVERBS AND SAYINGS.\n\n\nNo account of the Customs and Superstitions of the Manx would be\ncomplete without touching upon their proverbs and characteristic\nsayings. For nothing shows the peculiarities in the character and\nprevailing habits of thought of a people more vividly than its\nproverbs. Any one reading the Manx proverbs would at once say that\nmany of them were similar to those of other peoples, but this does not\nnecessarily show that they are not of native origin. It is, indeed, a\nwell-known fact that there is a remarkable similarity in the proverbs\nof all peoples, _e.g._, our comparative philologists tell us of the\nlikeness between the proverbs of the Zulu and the Finn. Yet this\nsimply proves that human thought runs in a common groove, and does not\ndisprove the separate origin of the thoughts of each people. In fact\nthe proverbs of different peoples, which may be defined as the result\nof their common-sense welded into trite sayings, are similar, because\ntheir ordinary ideas and wants are sure to be much the same. Still,\nnational characteristics do appear in proverbs, and, as will be seen\nfrom those which follow, the special Manx attribute, that of caution,\nis no exception to this rule. These proverbs, which appear in the\nvarious forms of Maxims, Axioms, or Precepts, are, for convenience,\nclassified under the following headings:\u2014(1) Proverbs relating to\nGeneral Truths; (2) Proverbs inculcating Caution, Contentment, Thrift,\nIndependence, Industry, and Charity; (3) Proverbial Weather-Lore; (4)\nMiscellaneous Proverbs and Sayings.\n\nThe following Proverbs are summary statements of _General Truths_:\u2014\n\n_Cha jagh moylley ghooinney hene rieau foddey voish e ghorrys._\n\n\u201cA man\u2019s praise of himself never went far from his door\u201d\u2014_i.e._, \u201cSelf\npraise is no recommendation.\u201d\n\n\n_Boayl nagh vel aggle cha vel grayse._\n\n\u201cWhere there is no fear there is no grace.\u201d\n\n\n_Eshyn nagh gow rish briw erbee t\u2019eh deyrey eh hene._\n\n\u201cHe who will acknowledge no judge condemns himself.\u201d\n\n\n_Ta bee eeit jarroodit._\n\n\u201cEaten food is forgotten.\u201d\n\n\n_Cha vel fee erbee cha bouyr, as eshyn nagh jean clashtyn._\n\n\u201cThere is no man so deaf as he who will not hear.\u201d\n\n\n_Gowee bleb rish voylley, as gowee dooinney creency rish foill._\n\n\u201cA fool will receive praise, and a rich man will receive blame.\u201d\n\n\n_Ta fuill ny s\u2019chee na ushtey._\n\n\u201cBlood is thicker than water.\u201d\n\n\n_Ta scuirrys y laue dy choyrt, scuirrys yn veeal dy voylley._\n\n\u201cWhen the hand ceases to give, the mouth ceases to praise.\u201d James, the\n7th Earl of Derby, made use of this proverb, in complaining of the\ningratitude of Captain Edmund Christian, whom he had made Governor of\nthe Island, and upon whom he had conferred many benefits.\n\n\n_Caghlaa obbyr aash._\n\n\u201cChange of work is rest\u201d\u2014a very notable and true proverb.\n\n\n_Ta ynsagh coamrey stoamey yn dooinney berchagh; as t\u2019eh berchys yn\ndooinney boght._\n\n\u201cLearning is fine clothes of the rich man, and it is riches of the poor\nman\u201d\u2014_i.e._, It is of some value in the one case, but of much more\nvalue in the other. The following Italian proverb conveys a similar\nidea\u2014\u201cKnowledge is silver among the poor, gold among the nobles, and a\njewel among princes.\u201d\n\n\n_Myr sniessey d\u2019an chraue s\u2019miljey yn eill._\n\n\u201cThe nearer the bone the sweeter the flesh.\u201d\n\n\n_Ta drogh hammag ny share na magher foshlit._\n\n\u201cA miserable bush is better than an open field.\u201d This is similar to the\nScotch proverb, \u201ca wee bush is better than nae field.\u201d This imagery can\nbe well appreciated in a country so swept by the wind as the Isle of\nMan. The meaning is, in effect, \u201cHalf a loaf is better than no bread.\u201d\n\n\n_Cha dooar rieau drogh veaynee corran mie._\n\n\u201cA bad reaper never got a good sickle\u201d\u2014_i.e._, \u201cA bad workman quarrels\nwith his tools.\u201d\n\n\n_Cha deinee rieau yn soogh y shang._\n\n\u201cThe greedy will never feel for the hungry.\u201d\n\n\n_Un eam gys bee, as jees gys obbyr._\n\n\u201cOne call to meat, and two to work.\u201d\n\n\n_Obbyr dyn sharrey, obbyr dyn booise._\n\n\u201cWork without desire, work without thanks\u201d\u2014_i.e._, \u201cProferred service\nstinks.\u201d\n\n\n_Sooree ghiare, yn tooree share._\n\n\u201cShort courting, the best courting.\u201d\n\n\n_Boayl ta gioee ta keck, as boayl ta mraane ta pleat._\n\n\u201cWhere there are geese there is dirt, and where there are women there\nis talking.\u201d\n\n\n_De ve aashagh \u2019syn oie, monney shibber nagh ee, er nonney nee oo\nplaiynt er laccal dty laynt._\n\n\u201cTo be easy in the night much supper don\u2019t eat, or else thoul\u2019t\ncomplain at wanting thy health.\u201d\n\n\n_Myr sniessey da\u2019n oie, slhee mitchooryn._\n\n\u201cThe nearer to the night, the more rogues.\u201d\n\n\n_Cha row rieau cooid chebbit mie._\n\n\u201cNever were offered wares good.\u201d\n\n\n_T\u2019an yeean myr e ghooie my vel clooie er y chione._\n\n\u201cThe chicken is like its kind before down is on its head.\u201d\n\n\n_Ta fys ec dy chooilley ghooinney c\u2019raad t\u2019an vraag gortagh eh._\n\n\u201cEvery man knows where the shoe hurts him.\u201d\n\n\n  _Oie mooie as oie elley sthie.\n  Olk son cabbil, agh son kirree mie._\n\n  \u201cOne night out and another in,\n  Bad for horses, but good for sheep.\u201d\n\n\n_Ta greim ayns traa cooie, sauail nuy._\n\n\u201cA stitch in due time saves nine.\u201d\n\n\n_Foddee fastyr grianagh ve ec moghrey bodjalagh._\n\n\u201cA sunny evening may follow a cloudy morning\u201d\u2014_i.e._, _Nil desperandum_.\n\n\n_My ta keim \u2019sy laair, bee keim \u2019sy lhiy._\n\n\u201cIf there\u2019s an amble in the mare, it will be in the colt.\u201d\n\n\nThough,\n\n\n_Ta boa vie ny gha agh drogh lheiy ee._\n\n\u201cMany a good cow hath but a bad calf.\u201d\n\n\n  _Keeayl chionnit, yn cheeayl share\n   Mannagh vel ee kionnit ro ghayr._\n\n  \u201cBought wit, the best wit,\n  If it be not bought too dear.\u201d\n\nThe following are especially connected with _Morality_:\u2014\n\n_T\u2019an aghaue veg shuyr da\u2019n aghaue vooar._\n\n\u201cThe little hemlock is sister to the great hemlock\u201d\u2014_i.e._, \u201cThe little\nsin is sister to the great sin.\u201d\n\n\n_Ta cree dooie ny share na kione croutagh._\n\n\u201cA kind heart is better than a crafty (knotty) head.\u201d\n\n\n_Ta dooinney creeney mennick jannoo carrey jeh e noid._\n\n\u201cA wise man often makes a friend of his enemy.\u201d\n\n\n_Eshyn ghuirrys skeealley hayrtys skeealley._\n\n\u201cHe who hatches tales shall be caught by tales.\u201d\n\n\n_Ta chengey ny host ny share na olk y ghra._\n\n\u201cThe silent tongue is better than evil speaking.\u201d\n\n\n_Eshyn lhieys marish moddee, irrys eh marish jarganyn._\n\n\u201cHe who will lie down with the dogs will rise up with the\nfleas\u201d\u2014_i.e._, \u201cEvil communications corrupt good manners.\u201d\n\n\n_Yiow moyrn lhieggy._\n\n\u201cPride will have a fall.\u201d\n\n\n_Cha vel eh cheet jesh da moyrn dy jannoo red erbee ta laccal leshtal._\n\n\u201cIt does not become pride to do what needs an apology.\u201d\n\n\n_Cha bee breagery credjit ga dy ninsh eh y n\u2019irriney._\n\n\u201cA liar will not be believed tho\u2019 he speaks the truth.\u201d\n\n\n_Cha nee tra ta\u2019n cheyrrey gee yn ouw te cheet r\u2019ee._\n\n\u201cIt is not when the sheep eats the march-penny it tells a tale\u201d\n(literally, \u201cit comes to her\u201d)\u2014_i.e._, The result of evil-doing is not\nalways apparent at first. The _ouw_ is a slow poison.\n\n\n_Tasht prughag, as ee lughag._\n\n\u201cStore miser, and eat mouse.\u201d\n\n\n_Ta un cheyrrey screebagh mhilley yn slane shioltane._\n\n\u201cOne scabby sheep infects (or injures) the whole flock.\u201d\n\n\n_Ta keeayll ommidjys ny sloo my t\u2019ee ee dooinney creeney dy reayll._\n\n\u201cWisdom is folly unless a wise man keeps it.\u201d\n\n\n_S\u2019mie ve daaney, agh s\u2019olk ve ro ghaaney._\n\n\u201cHow good to be forward, but how bad to be too forward.\u201d\n\n\nThe following Proverbs appear to inculcate _Selfishness_:\u2014\n\n\n_Faggys ta my lheiney, agh ny sniessey ta my crackan._\n\n\u201cNear is my shirt, but nearer is my skin.\u201d\n\n\n_Cha stamp rieau yn dow doo er e chass._\n\n\u201cThe black ox never stamped on his own foot.\u201d\n\n\n_Dy chooilley ghooinney er e hon hene, as Yee son ain ooilley._\n\n\u201cEvery man for himself, and God for us all.\u201d\n\n\n_Baase y derrey voddey, bioys y voddey elley._\n\n\u201cThe death of one dog is the life of another.\u201d\n\n\n_Ceau craue ayns beeall drogh voddey._\n\n\u201cThrow a bone into a bad dog\u2019s mouth\u201d\u2014_i.e._, Give a sop to any one who\nannoys you, though he does not deserve it.\n\n\n_Sniessey yn ullin na yn cloan._\n\n\u201cNearer the barn than the children\u201d\u2014_i.e._, Our own welfare is more\nimportant than our children\u2019s.\n\n\n_Slaa sahll er toinn muck roauyr._\n\n\u201cDaub grease upon the rump of a fat pig\u201d\u2014_i.e._, Flatter the prosperous.\n\n\nThe following Proverbs illustrate one of the chief characteristics of\nManxmen, _i.e._, _Caution_:\u2014\n\n\n_Ta aile meeley jannoo bry millish._\n\n\u201cSlow fire makes sweet malt\u201d\u2014_i.e._, Don\u2019t be in a hurry. Don\u2019t jump to\na conclusion.\n\n\n_Foddee yn moddey s\u2019jerree tayrtyn y mwaagh._\n\n\u201cPerhaps the last dog may catch the hare\u201d\u2014This enforces precisely the\nsame conclusion as the previous proverb.\n\n\n_Lurg roayrt hig contraie._\n\n\u201cAfter spring tide will come neap\u201d\u2014_i.e._, Don\u2019t be elevated by present\ngood fortune, a reverse may come.\n\n\n_Coontey ny hein roish ta ny hoohyn guirt._\n\n\u201cCounting the chickens before the eggs are hatched.\u201d\n\n\n_Myr smoo siyr, smoo cumrail._\n\n\u201cThe greater hurry, the greater hindrance.\u201d\n\n\n_Leah appee, leah lhoau._\n\n\u201cSoon ripe, soon rotten.\u201d This seems to carry much the same idea as\n\u201cSlow and steady wins the race.\u201d\n\n\n_Moyll y droghad myr heu harrish._\n\n\u201cPraise the bridge as thou wilt go over it\u201d\u2014_i.e._, Don\u2019t be in a hurry\nto praise a thing before you try it.\n\n\n_Eddyr daa stoyl ta toinn er laare._\n\n\u201cBetween two stools the bottom is on the floor\u201d\u2014or, you will fall on\nthe floor.\n\n\n_Tra s\u2019reagh yn chloie, share faagail jeh._\n\n\u201cWhen the play is merriest it is better to leave off.\u201d\n\n\n_Stiark keayrt ta dooinney siyragh ass seaghyn._\n\n\u201cSeldom is the time that a hasty man is out of trouble.\u201d\n\n\n  _Cha jean un ghollan-geayee sourey,\n   My un chellagh-keylley geurey._\n\n  \u201cOne swallow will not make summer,\n  Nor one woodcock winter.\u201d\n\n\n_Mollee yn molteyr oo my odays eh._\n\n\u201cThe impostor will cheat thee if he can\u201d\u2014_i.e._, A man of bad\nreputation is never to be trusted.\n\n\n_Share yn olk shione dooin, na yn olk nagh nhione dooin._\n\n\u201cBetter the evil we know than the evil we do not know.\u201d\n\n\n_Tra ta thie dty naboo er aile gow cairail jeh dty hie hene._\n\n\u201cWhen thy neighbour\u2019s house is on fire take care of thine own house.\u201d\n\n\n_Ta ashag \u2019sy laue chammah as jees \u2019sy thammag._\n\n\u201cA bird in the hand is as well as two in the bush.\u201d\n\n\n_Ta lane eddyr raa as janno._\n\n\u201cThere\u2019s much between saying and doing.\u201d\n\n\n_Ta lane caillit eddyr y lane as y veeal._\n\n\u201cThere\u2019s much lost between the hand and the mouth\u201d\u2014_i.e._ \u201cThere\u2019s many\na slip \u2019twixt the cup and the lip.\u201d\n\n\n  _Ec shibber Oie Ynnyd my vees dty volg lane,\n  My jig Laa Caisht yiow traisht son shen._\n\n  \u201cAt Shrove-Tuesday if thy belly be full,\n  Before Easter Day thou mayst fast for that.\u201d\n\n\n_Eaisht lesh dagh cleaysh, eisht jean briwnys._\n\n\u201cListen with each ear, then do judgment.\u201d\n\n\nThe following may also be put under the heading of cautious proverbs as\ntheir moral is \u201cDo not be deceived by appearances\u201d:\n\n\n_Cha nee yn woa smoo eieys smoo vlieaunys._\n\n\u201cIt is not the cow which lows the most will milk the most.\u201d\n\n\n_Siyn follym smoo sheean nee._\n\n\u201cEmpty vessels will make the most noise.\u201d\n\n\nThe following seem to inculcate virtues of _Contentment_ and\n_Kindness_:\u2014\n\n\n_Tra hig yn laa, hig yn coyrle lesh._\n\n\u201cWhen the day comes, its counsel will come with it\u201d\u2014_i.e._, \u201cSufficient\nfor the day is the evil thereof.\u201d\n\n\n_Shegin goaill ny eairkyn marish y cheh._\n\n\u201cWe must take the horns with the hide.\u201d\n\n\n  _Cha nee eshyn ta red beg echey ta boght.\n  Agh eshyn ta geearree smoo._\n\n  \u201c\u2019Tis not the man who has little that\u2019s poor,\n  But he that desires more.\u201d\n\n\n _Eshyn nagh bee mie rish e gharran,\n Shegin d\u2019an phollan y cur-lesh er e vooin._\n\n \u201cHe who will not be kind to his nag must bring the saddle on his own\n back\u201d\u2014_i.e._, Kindness is the best policy.\n\n\nThe following inculcate the virtue of Thrift:\u2014\n\n\n_Millish dy ghoaill, agh sharroo dy eeck._\n\n\u201cSweet to take but bitter to pay\u201d\u2014_i.e._, When you are enjoying\nyourself and spending money remember you will have to pay for it.\n\n\n_Hig daill gys eeck._\n\n\u201cCredit will come to pay.\u201d\n\n\n_Roshee daill y dorrys._\n\n\u201cCredit will stretch the door.\u201d\n\n_Ta fooiliagh naareydagh ny s\u2019messey na ee scammyltagh._\n\n\u201cShameful leaving is worse than shameful eating.\u201d\n\n\n_Cha daink lesh y gheay, nagh ragh lesh yn ushtey._\n\n\u201cWhat did not come with the wind would not go with the water.\u201d\n\n\n_Dhaa ghrogh eeck t\u2019ayn, geeck rolaue, as dyn eeck eddyr._\n\n\u201cThere are two bad pays\u2014pay beforehand, and no pay at all.\u201d\n\n\n_Share goll dy lie fegooish shibber na girree ayns lhiastynys._\n\n\u201cBetter to go to bed supperless than to get up in debt.\u201d\n\n\n_Taa daa pharick[141] jannoo un ghimmagh._\n\n\u201cTwo small lobsters make a big one\u201d\u2014_i.e._, \u201cMany a little makes a\nmickle.\u201d\n\n\n_Cha vel sonnys gonnys._\n\n\u201cStore is no sore.\u201d\n\n\n_Soddag cham, bolg jeeragh._\n\n\u201cCrooked bannock, straight belly.\u201d\nThe meaning of this is probably that spare living will make strong,\nable men.\n\n\nThe dignity of _Independence_ is the moral of the following:\u2014\n\n\n_Lhig dy chooilley ushag guirr e hoohyn hene._\n\n\u201cLet every bird hatch its own eggs.\u201d\n\n\n_Lhig dy chooilley vuck reuyrey jeh hene._\n\n\u201cLet every pig dig for itself.\u201d\n\n\n_Ta dty lhiasagh dty ghoarn._\n\n\u201cThy recompense is thine own hand.\u201d\n\n\nA similar idea is conveyed by\n\n_Lhiat myr hoilloo._\n\n\u201cTo thee as thou deservest.\u201d\n\n\nThe following proverbs inculcate _Industry_, _Promptitude_, and\n_Thorough Work_:\u2014\n\n\n  _Litcheragh goll dy lie, litcheragh dy irree,\n  As litcheragh dy goll dys y cheeill Je-doonee._\n\n  \u201cLazy to go to bed, lazy to rise,\n  And lazy to go to church on Sunday.\u201d\n\n\n_Cha vow laue ny haaue veg._\n\n\u201cThe idle hand gets nothing.\u201d\n\n\n_Cadley ny moddee tra ta ny mraane creearey._\n\n\u201cDogs sleep when the women are sifting\u201d\u2014_i.e._, sifting meal at the\nmill.\n\n\n_Bwoaill choud as ta\u2019n yiarn cheh._\n\n\u201cStrike as long as the iron\u2019s hot.\u201d\n\n\n_Jean traagh choud as ta\u2019n grian soilshean._\n\n\u201cMake hay as long as the sun shines.\u201d\n\n\n_Lhig da\u2019n innagh lhie er y chione s\u2019jerree._\n\n\u201cLet the weft rest upon the last end.\u201d\u2014_i.e._, Finish your work. Do\nwhat you have to do thoroughly.\n\n\nThe following charitable saying seems to be peculiar to the Isle of\nMan:\u2014\n\n\n_Tra ta un dooinney boght cooney lesh dooinney boght elley, ta Jee hene\ngaraghtee._\n\n\u201cWhen one poor man helps another poor man, God Himself laughs.\u201d The\npoor in the Isle of Man are remarkably kind and helpful to each other.\n\n\nThe following proverb would seem to be a caution against permitting the\nabuse of charity by unworthy objects:\u2014\n\n\n_Cur meer d\u2019an feeagh, as hig eh reesht._\n\u201cGive a piece to the raven, and he\u2019ll come again.\u201d\n\n\nWEATHER PROVERBS AND SAYINGS.\n\nThese are for the most part in connection with the seasons and certain\ndays, and have been given in Chapter VI.; but there are a few of more\ngeneral application, as follows:\u2014\n\n\n_Yn chiuney smoo erbee geay jiass sniessey jee._\n\n\u201cThe greater the calm the nearer the south wind.\u201d\nA great calm is an almost certain token of coming storm. The worst\nstorms in the Isle of Man usually commence by blowing from the S.E. or\nS., and take off when they reach the N.W.\n\n\n_Giare sheear, liauyr shiar._\n\n\u201cShort west, long east.\u201d Alluding to the wind. The west winds are much\nthe most common in the Isle of Man, but when the east winds set in they\nlast longer.\n\n\n_My ta\u2019n grian jiarg tra girree eh,\nFoddee shiu jerkal rish fliaghey._\n\n\u201cIf the sun is red when he rises, you may expect rain.\u201d\n\nA bright clear day coming in unsettled weather is called \u201ca fox day\u201d,\nas it is not to be depended upon. Throughout the southern part of the\nIsland a cloud on South Barrule Mountain is considered a sure sign of\ncoming rain.\n\n\nMISCELLANEOUS PROVERBS AND SAYINGS.\n\n\n  _Myr sloo yn cheshaght share yn ayrn\n  Myr smoo yn cheshaght s\u2019raie yn chloie._\n\n  \u201cThe smaller the company, the bigger the share,\n  The larger the company, the better the sport (or cheer).\u201d\n\n_Cronk ghlass foddey voym; lhome, lhome tra roshym eh._\n\n\u201cA green hill far from me; bare, bare when I reach it.\u201d\nThis would seem to mean that expectation is much better than the\nreality. \u201cDistance lends enchantment to the view.\u201d Things toiled for\nthat seemed most desirable in the distance are found of little worth\nwhen attained.\n\n\nThe following fine manly saying seems to be of purely native origin:\u2014\n\n\n_Nagh insh dou cre va mee, agh insh dou cre ta mee._\n\n\u201cDon\u2019t tell me what I was, but tell me what I am\u201d\u2014_i.e._, Take a man\nfor what he is himself worth. Don\u2019t consider his origin.\n\n\n_Fuirree yn mwaagh rish e heshey._\n\n\u201cThe hare will stop for its mate.\u201d\n\n\n_Brishys accyrys trooid voallaghyn cloaie._\n\n\u201cHunger will break through stone walls.\u201d\n\n\n  _Raad ta jees ta reih,\n  As raad ta troor ta teiy._\n\n  \u201cWhere there are two there is a choice,\n  But where there are three there is a pick.\u201d\n\n\n_Cha vel y Vanninagh dy bragh creeney dys y laa lurg y vargee._\n\n\u201cThe Manxman is never wise till the day after the market\u201d (or after the\nfair).\n\n\n_Cha jinnagh dooinney ta coyrt dy ve ry-akin dy bragh jeirk \u2019sy\ndorraghys._\n\n\u201cA man that doth not give to be seen always give in the dark.\u201d\n\n\n_Yn oghe gyllagh \u2018toyn losht\u2019 da\u2019n aiee._\n\n\u201cThe oven crying \u2018burnt bottom\u2019 to the kiln\u201d\u2014_i.e._, \u201cThe pot calling\nthe kettle black.\u201d\n\n\n_Goll thie yn ghoayr dy hirrey ollan._\n\n\u201cGoing to the goat\u2019s house to seek for wool\u201d\u2014_i.e._, Going on a fool\u2019s\nerrand.\n\n\n_Myr s\u2019doo yn feagh yiow eh sheshey._\n\n\u201cBlack as is the raven, he\u2019ll get a partner.\u201d\n\n\n_Ta sheshey chammah as ayrn._\n\n\u201cA companion is as good as a share.\u201d\n\n\n  _Guilley smuggagh, dooinney glen,\n  Inneen smuggagh, trowse dy ven._\n\n  \u201cSnotty boy, clean man;\n  Snotty girl, slut of a woman.\u201d\n\nThe notion seems to be that a dirty girl will never improve, as she\nis wanting in proper pride in her appearance, but that a dirty boy\nwill probably improve, as a boy who is too much concerned with his\nappearance is not likely to do much good in after life.\n\n\n_Stroshey yn theay na yn Chiarn._\n\n\u201cThe Commons are stronger than the Lord\u201d\u2014_i.e._, The Lord of the Isle.\nThe Manx have always been noted for their ability to maintain their\nindependence when it was threatened.\n\n\n_Share farkiaght er baare faarkey, ny er keim rullickey._\n\n\u201cIt is better to be waiting on the top of wave than on the Churchyard\nstile\u201d\u2014_i.e._, \u201cA live dog is better than a dead lion.\u201d\n\n\n_Bioys da dooinney as baase da eeasi._\n\n\u201cLife to man, and death to fish.\u201d\nThis was a regular toast at public dinners. Its meaning being of course\nan abundant fishing, without loss of life to those engaged in it.\n\n\n_Yn raad mooar Ree Goree._\n\n\u201cThe great road of King Oree\u201d; or, the Milky Way.\nTradition has it that when King Oree landed in Man he was asked whence\nhe came, upon which, pointing to the Milky Way, he said, \u201cThat is the\nroad to my country.\u201d Hence the Manx name for it.\n\n\n_Kione mooar er y veggan cheayley, as kione beg gyn veg eddyr._\n\n\u201cA great head with little wit, and a little head without any.\u201d\n\n\nIt is said that as some farmers were cutting their yearly stock of turf\non the mountain side near Snaefell, they came upon a large block of\nstone on which was engraved\u2014\n\n_Chyndaa us mish, as yiow us choyrle._\n\n\u201cTurn thou me, and thou shall get advice.\u201d\nOn turning it after much labour, they found on the other side\u2014\n\n\n  _Ta brott cheh boggagh arran croie,\n  Chyndaa us mish myr va roie._\n\n  \u201cHot broth softens hard bread,\n  Turn thou me as I was before\u201d\u2014\n_i.e._, \u201cA soft answer turneth away wrath.\u201d\n\n\n_Ny poosee eirey-inneen ny\nta\u2019n ayr eck er ny ve craghit._\n\n\u201cDo not marry an heiress unless her father has been hanged.\u201d She is\nsure to be proud and difficult to manage.\n\n\n_Mannagh vow cliaghtey cliaghtey, nee cliaghtey coe._\n\n\u201cIf custom be not indulged with custom, custom will weep.\u201d\nManxmen are very conservative and tenacious of old customs.\n\n\n_Kiangle myr noid, as yiow myr carrey._\n\n\u201cBind as an enemy, and you shall have as a friend.\u201d\n\n\n_Cre yiow jeh\u2019n chayt agh y chrackan._\n\n\u201cWhat wilt thou get of the cat but the skin?\u201d\n\n\n_Ta lhane klinkyn ayns car-y-phoosee._\n\n\u201cThere are many twists in the nuptial song\u201d\u2014_i.e._, Matrimony has its\nhazards.\n\n\n_Traa-dy-liooar!_\u2014\u201cTime enough\u201d\u2014is a phrase often on a Manxmen\u2019s lips.\nThey are noted procrastinators. Gossips and tale-bearers are said \u201cTo\ngo about like a brewing pan\u201d, because, as one brewing pan usually\nserved a whole neighbourhood, in the days when beer was home-brewed, it\nwent about constantly from house to house. Those who were wont to \u201cdraw\nthe long-bow\u201d were said to be \u201cPlaying _Fodjeeaght_.\u201d (_Fodjeeaght_,\naccording to Cregeen, being \u201cthe distance of the furthest arrow shot in\narchery.\u201d)\n\n\n_Tra ta\u2019n gheay sy villey yiow shiu yn Guilley-glass._\u2014\u201cWhen the\nwind is in the tree you will get the Lockman.\u201d There is no apparent\nconnection between the Lockman, who is a sort of under-Coroner, and\nthe wind in the tree, but possibly some of our readers may be able to\nexplain it.\n\n\n_Ta airh er cushagyn ayns shen._\n\n\u201cThere is gold on cushags there.\u201d\n\n_Cushag_ is the Manx name of the weed, Ragwort, which grows luxuriantly\nin Man. The expression is an ironical one, and was used when people\nspoke disparagingly of the Island, and boastingly of other places.\n\n\u201cNo herring, no wedding.\u201d\n\nFor, if the herring fishing was to fail, the young men would not be\nrich enough to marry. The Manx were formerly largely dependent on the\nfishing for subsistence, as Blundell remarked in 1648, \u201cThe sea feedeth\nmore of the Manksmen than the soil.\u201d It was in recognition of this that\na special clause was inserted in the Litany by Bishop Wilson, _i.e._,\n\u201cThat it may please thee to give and preserve to our use the kindly\nfruits of the earth, _and to restore and continue to us the blessings\nof the seas_, so as in due time we may enjoy them.\u201d\n\nThe Manx language abounds in quaint figurative _Sayings_, of which the\nfollowing will serve as illustrations:\u2014\n\nThe Zodiac is called _Cassan-ny-greiney_\u2014\u201cThe footpath of the sun.\u201d The\nRainbow _Goll twoaie_\u2014\u201cGoing north.\u201d The expression for \u201cThe perfect\u201d\nin the Bible is _Feallagh ny firrinys_\u2014\u201cPeople of the truth.\u201d Of a man\nwho prospers it is said _Te cheet lesh_\u2014\u201cIt comes with him.\u201d When a\nman is advised to rely on his own understanding he is told _Shass er\ne chione hene_\u2014\u201cTo stand on his own head.\u201d A person who is failing in\nhealth is said to be _Goll sheese ny liargagh_\u2014\u201cGoing down the slope.\u201d\nBeggars are said to be _Shooyll ny thieyn_\u2014\u201cWalking (or, going) on the\nhouses.\u201d For \u201cthe water is boiling\u201d, they say _Ta\u2019n ushtey cloie_\u2014\u201cThe\nwater is playing.\u201d Remorse is expressed by the phrase _Crane beg \u2019sy\nchleeau_\u2014\u201cA little bone in the breast.\u201d An impudent person is compared\nto a white stone, thus: _T\u2019ou cha daaney myr clagh vane_\u2014\u201cThou art\nas impudent as a white stone.\u201d The white quartz stones are very\nconspicuous objects on the hill sides. An inconstant person is said\nto be _Lhiam-lhiat_\u2014\u201cWith me, with thee\u201d, or _Chengey lhiam, Chengey\nlhiat_\u2014\u201cTongue with me, tongue with thee\u201d\u2014_i.e._, \u201cBlowing hot and\ncold.\u201d A Manxman calls his walking-stick _Bock-Yuan-Fannee_\u2014\u201cJohn the\nFlayer\u2019s pony\u201d, because this John is said to have flayed his pony, and\nto have been consequently obliged to travel on foot.\n\n[Footnote 141: \u201cPatricks\u201d, a slang word for a lobster.]\n\n[Illustration]\n\n\n       *       *       *       *       *\n\n\nTRANSCRIBER\u2019S NOTES.\n\n1. New original cover art included with this eBook is granted to the\npublic domain.\n\n2. Silently corrected simple spelling, grammar, and typographical\nerrors. No attempt has been made to correct possible errors in the Manx\nlanguage.\n\n3. Retained anachronistic and non-standard spellings as printed.\n\n4. On Page 143 the missing internal link has been identified by the\nTranscriber and inserted\u2014[weather wisdom (see p. 148.)].","title":"The folk-lore of the Isle of Man : $b Being an account of its myths, legends, superstitions, customs, & proverbs","tradition":"folklore-oral-tradition","translated_text":null,"word_count":86874}