Chapter VI: The Celtic Year (3)

This, as might be expected, was not deemed a lucky day to begin work upon. It was not deemed of much consequence whether ploughing began or not, but the manufacture of cloth should on no account be begun. “The warp prepared on Saturday will have the delay of the seven Saturdays upon it” (_An rud theid a dheilbh Di-Sathuirne, bi stad nan seachd Sathurn’ air_). No spinning was to be done after sunset, but other work might proceed as usual. All work should stop at 9 p.m. It is still considered a bad thing among the old people in Kintail to work past that hour.

There is a man in Tiree who will not allow a newly-engaged servant to come home to enter on his service on Saturday. On one occasion, when the term-day happened to be Saturday, he persuaded the servant man to come on Friday, though only to stand in the house for a few minutes, that the evil omen might be averted.

New moon on Saturday was deemed a presage of stormy weather. “Saturday light goes seven times mad before it goes out” (_Solus Sathurna gabhaidh e na seachd cuthaich mun d’ theid e mach_).

An evil wish is “The end of the seven Saturdays be upon you” (_Deire nan seachd Sathurn’ ort_), Macintosh’s _Prov._, p. 78; and in Cowal it is a vicious saying of one woman to another, “Worse than that will come upon you, the disease of the seven Saturdays will come upon you” (_Thig na ’s miosa na sin ort, thig galar nan seachd Sathurn’ ort_).

The objection to removing on Saturday has been already mentioned under Monday.[78] The same objection is entertained in Ireland.

The end of the week is very grateful to the labouring man. “Alas! and alas! is Monday, but my love is Saturday” (_och is och! Di-luain, ach ’s e mo luaidh Di-Sathuirne_).

WEATHER WISDOM, ETC.

Expressions denoting high wind are: “the blowing of hillocks out of their places” (_seideadh nan cnoc_), “a wind to take the tails off horses” (_Bheireadh i na h-earbuill bhar nan each_), and “blow the barn over the house” (_chuir an t-sabhuill thar an tighe_); heavy rain takes “pieces out of the ground” (_mìrean as an talamh_), and gives “milk to the whales” (_bainne do na muca mara_), it being supposed that in heavy rain whales lie on the surface to cool themselves; heavy snow “confines the infirm to their cots” (_chròdhadh e na giùigirean_), strong robust men can go about their business. A dead calm is called “the calm of birds” (_fia’ nan ian_); on days when not a hair is moved by the wind, and the sea is unruffled, the young fry of fish come to the surface, and sea-birds, themselves also conspicuous in such weather, can look about them for their prey.

The first breath of wind after a calm comes from the south, hence “When the wind is lost look for it in the south” (_Nuair a bhios gaoth air chall iarr a deas i_). After a heavy fall of rain the wind comes west, as is told in the saying, “West wind after fat rain” (_Gaoth ’n iar ’n déigh uisge reamhar_). If frost comes on, when rivers and pools are swollen, and the ground is very wet, it does not last long; “the freezing of the full pool does not rest long” (_reodhadh an lodain làin, cha mhair e fada_). The heaviest rain comes from the north (or rather north-east), and the longest drought from the south; “there is no rain but from the north, or lasting dry weather but from the south” (_Cha-n uisge ach o’n tuath, ’s cha turadh buan ach o’n deas_). The frequency with which the violence of the wind moderates after a shower of rain has given rise to the proverb “after wind comes rain” (_an déigh gaoth mhor thig uisge_), to denote that after loud merriment and laughter come sorrow and the cares brought by reflection. “It is north wind that dissipates mist” (_’s i gaoth tuath sgaoileas ceò_); “the first day of south wind, and the third day of north wind” (_chiad latha de ’n ghaoth deas ’s an treas latha de ’n ghaoth tuath_), _i.e._ they are moderate then, and are best for crossing ferries on. “A speckled chequered summer makes a white, sunny harvest” (_ni samhradh breac riabhach fogharadh geal grianach_). The south-west, being the direction from which rain commonly comes, is known in the Hebrides as “_Cachlaidh na Buigeuisg_,” the gateway of soft weather.

THE MOON.

Both the sun (_a Ghrian_) and moon (_a Ghealach_) are feminine in Gaelic, and the names are simply descriptive of their appearance. There is no trace of a Sun-God or Moon-Goddess. The root _gr_ in _Grian_ denotes horrent or bristling, and alludes to the sun’s rays. It is said by some writers, that the name is connected with Apollo Grannua, but the connection is a mere accidental similarity in the initial letters. The root _gr_, denoting what is streaming or bristling, occurs in _gruag_, a wig, flowing hair; _greann_, a surly look, a bristling of the hair as on an enraged dog; _grāin_, aversion, from the turning up of nose and stomach and bristling appearance of one much disgusted, so ab_horr_ence, etc. _Gealach_, the moon, is from _geal_, white. The names _luan_, _easga_, or _easgann_ are given in dictionaries, but have disappeared from common use. With the former is supposed to be connected _luaineach_, restless, and _luaisg_, to move. _R’_ denotes any planet.

The moment the moon begins to increase is called _gob soillse_ (lit. the bill or beak of the light). The height of the tide, which follows his changes, is _bolg reothairt_ (lit. the swollen womb of spring tide). The moon’s increase is _fās_, and when waning she is _san earra-dhubh_ (lit. in her black boundaries).[79]

At the instant the moon begins to increase, (_air gob na gealaiche_) the horns of cows are loose on their pith (_slabhagan_), and may be pulled off and stuck on again. It is told that a dispute having arisen on one occasion as to the correctness of an almanac, about the moon’s change, the old man who raised the question proved himself to be in the right by turning round and drawing the horn from one of his cows, as a sheath is taken from a knife, and sticking it on again. The story is told of a man who lived in Sconser, Isle of Skye, of more than one person in Tiree, and was doubtless told of people in various places.

It was said that there is never any north wind at _gob gealaich_.

The first time an unmarried person sees the new moon, he should stoop down and lift whatever meets his hand. If, on taking it to the light, any hair be found among it, its colour will prove to be that of the future husband or wife. It is unlucky to see the new moon for the first time when washing one’s hands, or with the hand on the face.

In olden times great regard was paid to the increase and wane of the moon. Garden seeds, as onions, kail, etc., if sown in the increase, ran to seed, but if sown in the wane, grew as pot-herbs. Withies or slender twigs (_Caol_) intended for creels and baskets were cut only in the wane. Twigs cut in the increase proved brittle. Trees cut in the increase were believed to bud again, but not those cut in the wane. Eggs laid during the wane were preserved for hatching, rather than those laid during the increase. Hens came from the former; cocks from the latter. Birds hatched in the increase were deemed difficult to rear, and it was doubtful if any of them would ultimately survive. Hence _Eòin an fhàs_, birds of the increase, is a name given to weakly pining children. They are worthless for hatching.

Many would not cut (_i.e._ castrate) an animal, calf, or foal, or pig, during the increase of the moon, and it was a belief that cows seek the bull only in the first and third quarters of the moon, and never at neap tides. A man in Islay pretended to tell, from the time the cow paid her visit to the bull, whether her offspring would prove a bull-calf or a cow-calf. If in the first quarter, the former; if in the wane, the latter.

The second moon in autumn, the harvest moon, or first after the autumnal equinox, was variously known as _Gealach an abachaidh_, “the ripening moon,” from a belief that crops ripen as much by it as they do during the day; _Gealach bhuidhe nam broc_, “the badger’s yellow moon,” these wary animals being engaged, it was said, in taking home their winter supplies; _Gealach an t-sealgair_, “the hunter’s moon”; and the last moon in harvest, extending for a month before Hallowmas (_Samhain_). The first of winter was known as _Gealach a ruadhain_, “the reddening moon,” during which vegetation grew as much by night as in the day.

It was said there was no north wind at the exact period of the appearance of new moon (_gob gealaich_).

FOOTNOTES

[1] Gheibh baoth ’guidhe ach cha-n fhaigh a h-anam tròcair.

[2] _Prov._, p. 143.

[3] Is mairg is màthair do mhacan baoth, dar is ann air Di’rdaoin bhios a Bhealltainn.

[4] In Germany it was a common belief that witches met on the night before first May (_i.e._ Beltane night) on the mountain called the Blockberg, to dance and feast with devils.

[5] The crook or pot-hanger seems to have been an important article of the witch’s paraphernalia. A shepherd in Mull, coming in late from the hill, with his feet wet, placed his stockings to dry on the pot-hanger. An old woman present pulled the stockings down again, saying to the shepherd, “Don’t do that; remember you are a person that travels the hill night and day.” (Cuimhnich gur duin’ thus’ tha siubhal a mhonaidh latha ’s a dh’oidhche.) He never could ascertain what she meant.

[6] The ancient churn was broader at one end than the other, and its narrow end, or mouth, was secured with a prepared sheepskin covering, called _fùileach_ in Mull, _iomaideil_ in Morven and on the mainland generally. The cross or hoop, that secured this covering in its place, should also be of mountain ash. The churn was worked by the small end being lifted up and let down repeatedly.

[7]

Badan de ni ’chaorruinn
Thig o aodunn Ealasaid,
Cuir snaithn’ dearg ’us sreang as
Cuir sid an ceann a chrathadair;
’S ged thigeadh buidseach Endor
Gun ceannsaicheadh Ailein i.

The rhyme was composed by the bard Ailein Dall.

[8] De’n riabhach thug a’ so sibh?

[9]

Di-luain a dh’éirich a ghaoth,
’S thog i orra fraoch us fearg,
Us innis do mhathair mo chuirp,
Gur h-e na h-uilc a rinn an t-sealg.

[10] The tale has this much truth in it, that one of the ill-fated Spanish Armada was blown up in Tobermory Harbour, A.D. 1589. The wonder would be, in those days when public news travelled slowly or not at all, if the history or object of the Spanish fleet should be known in the Highlands, or that it should be known to the Mull people that there was any ship in the fleet but the one that came to their own coasts.

[11] A family of this name has had down to the present day a reputation for witchcraft. The last of them was known to the writer as a poor woman of much shrewdness and inoffensive character. She professed great skill in healing cattle by means of charms and such-like _white_ witchcraft.

[12] _Cùl a’s aghaidh mo spòige ri Macillduinn._

[13] Tha m’iteagun’s m’atagun ag atadh ris na h-eibhleagun.

[14]

“’Sann a nochd a thorchanaich leinn
Mharbhadh an urchuill earchaill mhòr.”

“An do mharbhadh Maol Meanachan nan cat? Mar bhi na h-uile oidhche fhuair mi biadh ’us bainne na d’theaglach, bhiodh do sgòrnan fada riabhach ann am ìnein. Innis do Bhruc Riabhach gun d’eug Bladrum.”

[15] Mhami, mhami! tha mo sheanair ag éiridh.

[16] Cotta, _Short Discovery of Unobserved Dangers_, 1612. Quoted by Beand, iii. 3.

[17] The author wrote this chapter in 1874.—ED.

[18]

Dia bheannachadh do shūil
Deur muin mu d’ chridhe,
An luchaidh san tom
’S an otm ri theine.

[19] Al. Early on Sunday, to a level stone on the shore.

[20]

Teine dé air do bhus,
Rug do mhàthair chéil ubh,
’S thug thu fhéin mach an gur.

[21]

Beairt ribeach
Dubhan bradach
Slat cham chaoruinn.

[22]

Buainidh mise a mòthan
An luibh a dh’òrduich Criosd
Chaneil eagal losga—teine dhuit
No cogadh nam ban shìth.

[23]

Achlusan Challum Chille,
Gun sireadh gun iarraidh,
Cha d’thoir iad as do chadal thu,
Is cha ghabh thu fiabhrus.
Buainidh mis’ an donn duilleach,
Luibh a fhuaradh an taobh bearraidh,
Cha tugainn e do dhuine
Gun tuilleadh air mo bheannachd.

[24]

Buainidh mis’ an t-achlasan,
’S e luibh nam ban fionn e,
’S e chuirm eireachdail e
’S a chuirt shòghail.
Luibh fhirionn e, luibh bhoirionn e,
Luibh bh’aig eòin an allt e,
Luibh bh’aig Ni Math na eiginn
’S aig Chrisd air aineol,
’S b’fhearr a dhuais do’n laimh dheas,
Am bitheadh e.

[25]

Buainidh mis’ an t-iubhar àigh
Roimh chòig aisneam croma Chriosd
An ainm an athar, a Mhic, ’s an Spioraid Naoimh
Air bhàthadh, air ghàbhadh, ’s air ghriobhadh.

[26]

Buainidh mis’ a chathair làir
Mar bhuain Moire le da làimh,
Buainidh mi le m’ neart i,
’S buainidh mi le m’ ghlaic i, etc.

[27]

“_A’v a chuis a choinneal_
_Thuair mi an’am laimh ga cumail_
_Um sheasamh a’ s an deathaich_
_’S cha be sin m’ abhaist_
_Un tigh mo mhathar ’s m’ athar._”

“A’r a shocair a bhuinneag
’S math a b’aithne dhomhsa chuideachd
Aona mhart air thri sinnean
’S naoinear do mhuinntir.”

“Cha be sin an gnathas
Bha ’n tigh m’ athur no momhathar
Cha robh aona mhart air thré sinnean
Na naoinear ’a mhuinntir
Ach naoi slabhrinnean òir
An crocha ’n tigh Righ Sionnach.”

[28] Others say his servant man saw her first, a tradition which finds a ready explanation for the whole account, in an attempt to discourage Hugh by means of a prevailing superstition.

[29] After his victory Dowart made prisoner of his brother, Lochbuy, and sent him to Kerneburg, a stronghold of which the Dowarts became heritable keepers, on one of the Treshinish Islands, near Staffa, west of Mull. He sent “Black Sarah Macphie” (_Mòr dhu nic a Phì_), from _Suidhe_, in the Ross of Mull, the most ungainly woman he could get, so ugly that she was nicknamed “The Pack-saddle” (_an t-srathair_), to take care of him. Black Sarah, however, became the mother of _Murcha Gearr_, who ultimately made himself master of his paternal acres.

[30] Campbell of Islay’s _West Highland Tales_, ii. 83.

[31] An old man in Aharacle, in the north of Argyleshire, was shaved, his face was washed, his hair combed, and his personal appearance attended to in anticipation of his speedy dissolution. When an attempt was made to cut his nails, he told his friends to let them alone: “They are, he exclaimed, but slight weapons for myself, seeing I don’t know where I am going to.” (_’S beag an t-armachd dhomh fhìn iad, ’s gun fhios ’am cean’ tha mi dol._)

[32] MacGlumag na mias, o liath tarrang shìoda, burrach mòr.

[33]

’S gum b’ainm do’n fhuath nach robh tiòm
A mhuireartach maol, ruadh, muing-fhionn;
Bha-aodunn du-ghlas, air dhreach guail;
Bha-deud a carbaid claon-ruadh;
Bha aon sùil ghlogach na ceann,
’S gum bu luaith i na rionnach maghair;
Bha greann glas-dhu air a ceann
Mar choille chrionaich roi chrith-reothadh.

M. S.

[34] North Morar is known as _Mòrair mhic shimidh_ and South Morar as _Mòrair mhic Dhùghaill_.

[35]

Dar chaidh Fionn don Bheinn
Thachair ris Colann gun cheann.

[36]

Colann gun cheann,
Thig a nall ’s thoir leat mi.

[37] Fhaic thu ’n t-sean bho liath, ’s i gun bhiadh, a thàillear.

[38] Sgòrnan fada riabhach, ’se gun bhiadh, a thàillear.

[39] Chì-sa, mhic, chì-sa, mhic, chì-sa sid ’s fuaigheam so an dràsda.

[40] Gairdean fada riabhach ’s e gun fheòil gun bhiadh, a thàillear.

[41] Spòg mhòr liath gun fhuil, gun fheòil, gun fhéithean, ’s i gun bhiadh, a tháillear.

[42] Spòg mhòr liath, ’s i gun bhiadh, a thàillear.

[43] In connection perhaps with this is the saying, “Ask everything of a Cameron, but ask no butter from a Cameron” (_Iarr gach ni air Camsrhron ach, ach na iarr ìm air Camsrhronach_). The clan are also called “The soft Camerons of the butter” (_Camsrhronaich bhog an ime_).

[44] This is the origin, at least an illustration, of the saying, “Take a wife from hell, and she will take you to her own house” (_Thoir bean a ifrinn, ’s bheir i gu tigh fhein thu_).

[45] It was in the house of this man, tradition says, that Allan Breac, the true murderer of Colin Campbell of Glenure, when making his escape, stayed the night after the murder. James Stewart of Ardsheal was hung in chains for the murder in 1752.

[46] The excessive use of wine by the West Highland chiefs is borne witness to by the distich:

“Neil, son of Rory, fast travelling,
Who gave wine to his horses,
That they might avoid the meadow waters.”

[Nial Mac Ruaraidh ’n astair
Bheireadh fiòn da chuid eachaibh
Air son bùrn an lòn a sheachnadh.]

[47]

Bha mi’n Dun-Eideann an raoir,
Tha mi’m thalla féin a nochd;
’S fiach an, dadum ud ’sa ghréin
Chaneil annam féin do neart.

[48]

Mar bhi na gathannan caol giuthais
Bhiodh so gu d’phuthar-sa, Dhò’uill Ghuirm Oig.

[49]

Bhean, thug mo thriubhas dhiom
’S mo bhrògan grinne dubha bhuam,
’S an léine thug mo phiuthar dhomh,—
Thuige, thuige, chasan fuara,
’S ioma cuan a shiubhail sibh.

[50]

Thàinig ceathrar a nall,
Gun bhàta, gun long,
Fear buidhe, fionn,
Fear slatagach, donn,
Fear a bhualadh na sùisde,
’S fear a rùsgadh nan crann.

_Toimhseagan._

[51] Highland Society’s Dictionary, _sub voce_.

[52] _Am fear nach dean a Nollaig sunndach ni e chàisg gu tursach deurach._

[53] _Chaneil Nollaig gun fheòil._

[54]

A challuinn a bhuilg bhuidhe bhoicinn
Buail an craicionn (air an tota)
Cailleach sa chill,
Cailleach sa chùil,
Cailleach eile ’n cùl an teine
Bior na da shùil
Bior na goile
A challuinn so,
Leig astigh mi.

[55]

Gaoth deas, teas is toradh
Gaoth tuath, fuachd is gaillionn,
Gaoth ’n iar, iasg is bainne,
Gaoth ’n ear, meas air chrannaibh.

[56]

B’ fhearr leam a chreach thigh’nn do’n tìr
Na mhaduinn chiùin ’san Fhaoilleach fhuar.

[57]

Faoilleach Faoilleach, cruth an crios
Faoilte mhòr bu chòir bhi ris;
Crodh us caoraich ruith air theas,
Gul us caoidh bu chòir bhi ris.

[58]

“Nead air Brithid, ubh air Inid,
’S eun air Càisg,
’S mar bi sin aig an fhitheach
Bithidh am bàs.”

[59]

“Feadag, Feadag, màthair Faoilleach fuar,
Marbhaidh i caoraich us uain,
Marbhaidh i ’n cro mòr mu seach,
’S an t-each ris an aon uair.”

[60]

“Thuirt an Gearran ris an Fhaoilleach,
C’àit an d’ fhàg thu ’n gamhuinn bochd!
Dh’ fhàg mi e aig an Fhear rinn na dùilean,
’S dhà shùil air an t-sop.
Ma bheireas mis’, thuirt a mios Màigh,
Air an anail am barraibh a chluas,
Cuiridh mi ruideis air an tràigh e,
’S fheaman air a ghualainn.”

[61]

“Sin thuirt an Gearran gearr,
Ni mi farran ort nach fhearr,
Cuiridh mi bhò mhòr sa pholl,
Gus an d’ thig an tonn far a ceann.”

[62]

“Buailidh i thall, buailidh i bhos,
Buailidh i eadar a da chois;
...
Thilg i e fo ’n chraoibh chruaidh chuilinn,
Air nach do chinn gas feur no fionnadh riamh.”

[63]

An linge làn air chionn a Mhàrt,
’S tugha nan tighean an claisean nan iomairean.

[64]

Leig seachad a chiad Mhàrt
S an dàrna Mhàrt màs fheudar e,
Ach olc air mhath gan d’thig an t-sìd,
Cuir do shìol san fhior Mhàrt.

[65] Campbell’s _Superstitions of the Scottish Highlands_, p. 296.

[66]

Thuirt an Inid ris a Chàisg,
C’àit am faigh mi àite cluich?
Thoir thusa dhomhsa pàilliun geamhraidh
’S togaidh mi tigh samhraidh dhuit.

[67] This derivation has been derived from, and others have been confirmed by Lhuyd (_Archæologia Britannica_, publ. at Oxford, 1707). The work is folio size, and contains many curious and sensible philological observations. Its principal defect is, that what is valuable is buried in pages of uninteresting glossaries.

[68]

Reothairt na Feill Moire
’S boilich na Feill Pàruig.

[69]

Mas a bailc Bhealltainn bhlàth,
Mas a turadh an treas là,
’S mas a gaoth an ear a rithis,
’S cinnteach gum bi meas air chrannaibh.

[70] In the Hebrides, the name St. Brendan’s Eve for the Whitsunday term is entirely unknown. It is told of a Tiree man of the last generation, that he was promised a croft, or piece of land, by the then chamberlain of the island, who was a native of the mainland, and said, “Your name will be put on the rent-roll on St. Brendan’s Day.” The Tiree man went home and consulted his godfather (_goistidh_) as to what day the factor meant. “I really don’t know,” said his godfather, “unless it be the day of judgment.”

[71]

Bròg thana, ’s i gun mheas,
Gun fhios co chaitheas i.

[72] Campbell’s _Superstitions of the Scottish Highlands_, p. 260.

[73]

Togaidh mise chlach,
Mar a thog Moire da Mac,
Air bhrìgh, air bhuaidh, ’s air neart;
Gun robh a chlachsa am dhòrn,
Gus an ruig mi mo cheann uidhe.

[74]

Feill Fionnain nam fleadh
S’ oidhche Nollaig na mòr bhladh.

[75]

Tinnste (tionnsgnadh?) nitear Di-luain,
Bithidh e luath no bi e mall.

[76]

Imrich an t-sathurna mu thuath,
Imrich an Luain mu dheas,
Ged nach biodh agam ach an t-uan
’S ann Di-luain a dh ’fhalbhainn leis.

[77]

(1) Di’rdaoin, latha Challum-chille chaoin
Latha chuir chaorach air seilbh,
A dheilbh, ’s a chuir bo air laogh.

(2) T’ fhalt ’s t’ fhionna Di’rdaoin,
’S t’ ionga mhaol Di-sathuirne.

[78] _V._ page 293.

[79] When hid in her vacant interlunar cave, _i.e._ when she is waning and late of rising, the dark period of the night is called _rath dorcha_ (dark circle). “Son of the moon’s dark circle” (_mhic an rath dorcha_) is an expression of mild objurgation.

INDEX.

All Fool’s day, 266

All Saints’ day, 281, 297, 307

Allan of the Faggots, 45

Allophylian, 92

Apparitions of the Dead, 127, 137

Ardvoirlich Stone, 94

Arrow-head, 92

Assumption day, 279

Autumn, 227, 306

Avoiding day, 273

Baal, 224

“Beard Gateway, the,” tale, 189

Beast of Odal Pass, tale, 207

Beckoning Old Man, 187

Beltane, 267, 270, 272
Beltane day, 12, 156, 297
Beltane night, 7

Bereavement of a taïsher, tale, 139

Big Allan of Woodend, 83

Black Duncan of the Cowl, 110

Black Walker of the Ford, 201

Black witchcraft, 1

Black shore, 184

Blind Allan, the Glengarry Bard, 82

Boat of Gortendonald, tale, 161

Boat of Iona, 162

Bocain, 220

Bonfires, 282

Breadalbane’s Warning, 110

Bridewell, 248

Brimstone Betty, 154

Burt’s Story, 36

Calluinn, 230

Cameron of Glenevis, 35
tale, 38

Cameron of Locheil, 198, 200

Campbell and the Battle of Gaura, 206

Candle Day, 244

Cattle cured of sickness, 56,
of murrain, 94
elf-struck, 91
Hairy Donald’s power to hurt or cure, 10
Saining cattle, 257, 272, 277
watched by their dead possessors, 210

Cats, 34
Boy eaten alive by cats, 39
coming to life again, 40
protection against drowning, 35
revenge of a, 38
used in the cure of the evil eye, 61
witches as, 18, 34
woman torn by cats, tale, 39

Celtic Year, the, 224

Charms, 6, 55
against danger, tale, 73
against drowning and dangers in war, 74
counter-charms, 10
Eòlas or, 57
for bruises, 67
for cattle, 71
for conferring graces, 80
for consumption and affections of the chest, 68
for fulling new cloth, 77
for general use, 79
for new-born babes, 77
for preventing a newly-purchased animal going astray, 71
for rheumatic pains, 67
for a sheep, 74
for sprains, 66
for toothache, 69
for young women’s faces, 81
in a lawsuit, 83
love charm, 82
smith’s immunity from bullets, 76
The Gospel of Christ, 79
use of, 55
veteran’s safety, 74

Christmas or Nollaig, 229
Black cuttings of, 244
cheese, 232
Day of Little Christmas, 238
Rhymes, 233
the twelve days of, 243

Cock fighting, 249, 257

Coffin, 151

Contest of a gull and a cormorant, 23

Cormorants, 43

Cows
bewitched, 14
bringing back a cow’s milk, 71
milked to death, 9
old wife’s charm, 73

Cure of
axillary swelling, 99
consumption and leprosy, 100
epilepsy, 97
hiccup, 96
lumbago, 100
miscellaneous cures, 94
stiff neck and toothache, 96
stye and tetter, 95
treatments of madness, 97
warts, 94
whooping-cough, 96

Danger of strong wishes, 140, 143

Daughter of the King of Enchantments, tale, 107

Day of the big porridge, 261

Day of three suppers, 289

Days of the week, 291 to 302

Death, 150
apparitions of the dead, 127, 137
death lights, 169
funeral processions, 155
howling of dogs, 164
legend of the death lights, 171
Spirits seen before a, 172
taïsher seeing his own, 159
warnings, 109
wraiths seen before, 158

Devil’s wiles, tale, 186

Dog Days, 276

Dogs, 163
as spectre-seers, 163
howling, sign of death, 164

Doideag, 26

Donald of the Ear, 48

Donald the Fair-Haired, 140

Doubles, 122, 125, 128, 130, 145, 163

Dowart, 112, 117

Dreag or Driug, 111

Dreams, 27, 209
Spirits appearing in dreams, 179

Drowning, charm against, 74
foreseen by seers, 160
ill-fated boats, 161
sailors’ drowning foretold by screams, 168

Druidism
druid’s glass, 87
relique of, 84
remains of Druid magic, 121

_Dublin University Magazine_, 39

Duncan Ban MacIntyre, 82

Easter, 263

_Easter eggs_, 265

Egyptians, 87, 254

Eddy winds of the Storm month, 251

Elisha, 59

_Ellis’s Brand’s Antiquities_, 239, 243, 244, 248, 271, 280

“Enticing plant, the,” 106

Envy splits the rocks, 63

_Etymological Dictionary of Scottish Language_, 254

Events happening at a distance, 149

Evil Eye, 59
Cure for, tale, 60
dangers of the, 61
danger for a horse, 62
how to detect the victim, 60
incantations to counteract, 63
precautions against, 59
stone for the cure of the, 93

Ewen M’Corkindale or Ewen of the Dirk, tale, 190

Ewen and the Carlin Wife, tale, 198

Ewen and the Skull, tale, 200

Fairies, 1

February, 245

Festival of Fools in Paris, 243

“Fetch,” or coffins, 119

Fin MacCoul, 188

Fish procured by witchcraft, 17

Flounders, 18

Friday, 297
Good Friday, 262, 298

Frog Stone, 89

Fulfilment of visions, 157, 158, 159, 160

Funeral processions, 128, 155, 156

Gaelic customs on festivals, 229
etymologies, 224
divisions of time, 225

Gaelic months and seasons, 224 to 307

Games to divine the future, 282

Gaura, battle of, 205
Hero of battle, 206

Gelding season, 251

Ghosts
Donald Gorm’s Ghost, tale, 211
Drowned man’s Ghost, tale, 214 and 215
“Gospel,” 94
Hidden ploughshare, tale, 213
Laying a, 222,
in name of Duke of Argyle, 223
of the living, 124
Shadows, 221
Song of a, 179
Silent horseman, 221

Glen Erochty, 203

Goblins, 220

Good Friday, 262, 298

_Gregory’s Western Highlands_, 211

Grey Paw, the, tale, 194

Gulls, 23, 42

Hallowe’en night, 144
Hallowmas, 284, 297, 307

Handsel Monday, 245

Hares, 8, 33

Haunted houses, 217
seer, 137, 148, 161

_Highland Society’s Dictionary_, 226, 244

Henderson’s Gloves, tale, 135

Hobgoblins, 181
Baucan, 181, 182
Bodach, 187, 190
dogs and horses, tales, 185, 215
Etiquette when meeting a, 184
Fuath, 188
Haunts of, 183
precursor of Death, 182
refuge from, 184
safety in a circle against, 185

Hogg’s _Witch of Fife_, 36

Holly whipping, 232

Horses
as spectre-seers, 163
fright of a horse, tale, 165
horse as an omen of Death, 117
men changed into, 49
phantom horse, 111
safe from witches, 13 and 185
saved by incantations, 63

Horse-shoe protection against witchcraft, 12

Hot month, 279

Hugh of the Little Head, tale, 111

Hugh M’Lachlan of Aberdeen, 250

Hugh, son of Donald the Red, tale, 147

Hump-backed Blue-eye or Gormla, 23, 26, 50

Ian Garve, tale, 25

Ignes Fatui, 171

Ile, tale, 177

Juniper, 11,
incantations, 105, 242

Kate MacIntyre, 51

King Frog, 89

Lachlan Mor, 139

Lachlan the Wily, 112

Lady day, 261

Laird of Coll, tale, 8, 139, 146, 180

Lent, 258

_Lhuyd’s Archæologia Britannica_, 230, 258, 264, 269, 294

Linlithgow, 279

Little Spring of Whelks, 247

Lochan Doimeig, 208

Lochbuy, 112, 118

Lochlin’s daughter, 100

Loch Ma Nàr, 101

Macaulay, Lord, 198

MacCannel, 173

Macdonald, Lord, 23, 48, 173

Macdonall or MacCuïl and the Headless Body, tale, 191

Macdougall of Lorn, 113

Macfadyens, 113, 194

MacGilvray, freed from witchcraft, tale, 47

MacGregor, 35, 110

MacIain Ghiarr, 47

_MacIntosh’s Gaelic Proverbs_, 297, 301

Maclachlan Clan, 110, 170

Maclaine, 113

MacLean, 118

Maclean, Hector, tale, 30

M’Lean of Coll, 102, 139

MacLean of Dowart, 27, 76, 117, 139
Bewitched clay figure of, 47
his bargain with a shade, 178
clan, 276
Nose of the, 136
Song of the, 115

_M’Leod and Dewar’s Dictionary_, 250

MacNeills, 21

“Macpherson of power,” legend, 20

Macpherson, 206

MacRanald, 21

Magic staff, 6

Malicious spectres, 133, 135

Manaman MacLeth, 83

_Martin’s “Western Highlands”_, 248

Martin of the Bag’s day, 277

Martinmas, 274

Maundy-Thursday, 261

May, 272, 273

May Day, 267

Mountain ash, 11, 242

Meyer, 88

Michaelmas, 281

Midsummer’s Eve, 276

Milk carried in a seaweed, 9

Monday, 292

Moon, 304

Nails, 176

New Year’s Day customs, 238, 241
fire, 237
night, 236
rhyme, 234

Nightly assignations with spectres, 130,
tale, 132
with spirits, tale, 175, 201, tale, 203

Noises
depression of a seer caused by, 151
forerunners of funerals, 154
heard by people not taïshers, 152
wailing, sign of death, 166

Old Wife, 253

Omens, 145

Oswy, King of Northumbria, 263

Otter, 89

Paschal Lamb, 254

_Peacock’s Guide to the Isle of Man_, 70

Pearlwort, 15, 71
its uses, 103
to prevent the return of the dead, 172

Pennant, 89, 243, 271, 274

Pet Ram, the, tale, 217

Phœnicians, 87, 268

Pins, used to free cows from witchcraft, 14

Quartodecimans, 263

“Rag,” the, or the Lakelet of Black Trout, tale, 208

Rats, 42

_Red Book of Appin_, 13

Red-Headed Donald, 216

Red Hector of the Battles, 76

Return of the Dead, 172, 210, 215

Rhymes, 56
New Year, 234
of the wind, 237

Riddle of the Four Seasons, 225

Roman Calendar, 263

Ronag, or ball of hair, 11

Roodmas, 280

St. Brendan’s Eve, 275

St. Brendan the Elder, 274

St. Bride’s Day, tale, 247

St. Bride’s Rhyme, 249

St. Fillan, legend of, 98

St. Finan’s Eve, 289

St. John’s Eve, 276

St. John’s wort, incantation, 104

St. Kessock’s Day, 259, 290

St. Patrick’s Day, 250, 259

St. Swithin’s Day, 277

Scott, Sir Walter, 87, 193
Michael, 200, 256

Second Sight, 120
hereditary, 126, 131
marriage foreseen by, 147
to get rid of, 180

Seed time, 255

Seers, 122,
tale, 138
haunted by a drowned man, 161
the four wives of a, tale, 148

Sharp-billed one, 251

Sheep, 10, 30

Shepherd’s adventure, 35

Shinty, 230, 238, 239

Shore Thursday, 261

Shrovetide, 256

Sinclair, Alexander, and the dairymaid, tale, 135

Spanish Armada, 28

Spectral funerals, 128, 155,
horses, 153

Spectres, 160
of the living, 132

Spirits of the dead, 172
reverence paid to the dead, 176
Secrets revealed by, 173
unholy compacts, tale, 174 f.

Spring, 225, 250, 260

Strong wishes, tales, 141

Stones—
Burial stones, 177
Cruban stone to cure diseases of joints, 92
Fairy-arrow or elf-bolt, 91
frog stone, 89
serpents’ bead, 85, 87
serpents’ egg, 84
snail bead, 88
storm stone, 93
Virtues of the Fairy Spade, 92

Storm of the Borrowing Days, 25

Summer, 226

Sun, 304

Sunday, 292

Swarths, 124

Sweeper, 251

Tailor and the skulls, 176
detected among witches, 50
drowning witches, 15
Grey Paw and the, tale, 194
tailor’s hole, 197
torn by cats, 37
unlucky experiment in witchcraft, 16

Taïsher, 123, 126
moral character of a, 131
tale, 137, tale, 159

Tàradh, or the omens of living men, 124, 125, 144, 146

Tàsg, 166

Threads used in witchcraft, 6, 10, 61

Three hog dogs, 254

Thursday, 296

Translation of Martin, 277

Tuesday, 294

Ulysses of the Highlands, 198

Unbeliever convinced, tale, 169

Unearthly whistle, tale, 204

Waldron, 121

Wallace, Sir William, and the headless body, 193

Weather wisdom, 302

Wednesday, 294

Weight of the dead, 140

Wells
Fian Flag-Stone Well, healing power of, 101
of Stones, 102
of the Heads, 114
of the Nine Living, 102
Sanna Cave, 101
to cure toothache and jaundice, 102

Western Sea poem, 188

Whales, 44

Whistle, 250

Whistling week, 273

White witchcraft, 54

Whitsuntide, 274

Wicken tree, 103

_Wilson’s Prehistoric Annals_, 90

Wine, 211, 212

Winter, 227, 281
games, 283

Witchcraft, Black, 1
White, 54

Witches
as cats, tales, 18, 34
as cormorants, tale, 43
as gulls, tale, 23, tale, 42
as hares, tales, 33
as rats, 42
as sheep, 10, 30
as whales, tale, 44
bribes to, 2
celebrated, 50
definition, 2
delaying birth of child, 45
destruction of Captain Forrest’s ship, 27
disguised as a hare, 8
doings of, 5
etymology, 4
going to sea, 15
how to detect, 53
knots to raise the winds, 19
little witch, the, tale, 22
on Beltane eve, 270
plants and trees as protection against, 103
Portree witches sinking a boat, 22
powerless on Wednesdays, 296
raising storms and destroying people, 19
sinking a vessel by means of a dish of milk, 21
their own belief in witchcraft, 3, 58
transformations of, 6
use of tar, 13
using clay corpses, 46
witches and milk, 7
wounded by silver, 30, 49

Wizard rising after death, 52
head-stone, 53

Year, Celtic, 224
of the Silverweed roots, 290

“Yellow Claws,” 23, 26, 51