It must begin with deep history and the cursing traditions I noted earlier. NFC, MS a102, 5862; O. Davies and D. Lowry-Corry, Killinagh Church and Crom Cruaich, Ulster Journal of Archaeology, 3rd ser., ii (1939), 103; Isabel R. Crozier and Lily C. Rea, Bullauns and Other Basin-Stones, Ulster Journal of Archaeology, 3rd ser., iii (1940), 106; NFC, MS a102, 5860; Sle N Chinnide, A Frenchmans Tour of Connacht in 1791, Journal of the Galway Archaeological and Historical Society, xxxvi (1977/1978); James McParlan, Statistical Survey of the County of Sligo, with Observations on the Means of Improvement (Dublin, 1802), 106. David Nash, Analyzing the History of Religious Crime: Models of Passive and Active Blasphemy since the Medieval Period, Journal of Social History, xli (2007); Paul OHiggins, Blasphemy in Irish Law, Modern Law Review, xxiii (1960), 1556. Celtic curse or "hemochromatosis" is a genetic metabolic disorder that the Celtic Irish descendants have inherited where the blood has excess iron. Defeats in football, hurling and even stock market losses were occasionally blamed on old curses.159 More seriously, in the Irish Republic a few people still threw maledictions and credited them with dire powers. Ultimately though, cursing was no longer being embedded in youngsters minds. John J. Marshall, The Dialect of Ulster (Continued), Ulster Journal of Archaeology, 2nd ser., xi (1905), 124; A. Hume, A Dialogue in the Ulster Dialect, Ulster Journal of Archaeology, 1st ser., vi (1858), 41; George Francis Savage-Armstrong, Ballads of Down (London, 1901), 334; James Orr, Poems, on Various Subjects (Belfast, 1804), 17, 91, 155; W. Clarke Robinson, Antrim Idylls and Other Poems (Belfast, 1907), 22. (Dublin, 1847), 369. Some of his respondents made an equivalence between curses and maleficent practices like leaving eggs and dead animals on neighbours farms.166 People no longer distinguished between different types of occult attack.
Sulis - Mother Goddess, Goddess of Healing Springs - Celtic Goddess In 1888 Thomas secretly disposed of the dead body of his little daughter, who he had conceived out of wedlock with his cousin and housekeeper. It may help to explain why, during the early modern period, Ireland experienced no witch craze, with just a handful of trials, compared with almost four thousand across the water in Scotland (mostly involving people from lowland and non-Gaelic regions).7 Along with taking some stigma out of interpersonal supernatural conflict, cursing influenced how Irish people saw the world. Another clerical curse victim was Thomas Mahon, a retired policeman and possible child killer from Carna in County Galway. 212 (Aug. 2011); Ronald Hutton, The Witch: A History of Fear, from Ancient Times to the Present (Yale, 2018), 246. Lady Wilde, Ancient Legends, Mystic Charms, and Superstitions of Ireland, i (Boston, 1887), 191. In 1888, a shopkeeper from Mitchelstown who had purchased a house from the Countess of Kingstons estate was warned by notices posted around the town: let her be aware of the widows curse.134.
Celtic Curses - Bernard Thomas Mees - Google Books This is striking because, up to about the 1950s, cursing was probably the most valuable magic in a land where all sorts of mystic forces were treated with respect, from Marian apparitions to banshees. Rituals and a certain style were required to launch maledictions, to give them energy as the antiquary William Carleton put it.62. Cursing was rife in nineteenth-century Ireland because many people valued it, not only poor peasants and beggars, but priests, parents, and others needful of influence and consolation. Inspiration for a fuller, more dynamic understanding of cursing, and perhaps other forms of magic too, can be derived from the way that magicians since classical times have imagined the ars magica the art of magic.18 Although pioneering anthropologists like Bronisaw Malinowski acknowledged the art of magic, this understanding of the controversial topic has been forgotten by many recent studies in which, as one not unsympathetic critic puts it: all too often a sense of magic is lost.19. [Anon. II: Containing from the Seventeenth and Eighteenth Years of Charles the Second, ad 1665, to the Eleventh Year of Anne, ad 1712, Inclusive (Dublin, 1794), 2578. George Lewis, The Bible, the Missal, and the Breviary: or, Ritualism Self-Illustrated in the Liturgical Books of Rome, i (Edinburgh, 1853), 232, 242, 2601. Roman Catholic Questions: Church of Rome in Ireland, British Critic, v (1829), 1867; Wexford Conservative, 28 Oct. 1835. In multilingual Ireland, people cursed in many tongues. Concepts like belief, ritual, tradition, symbolism, mentality and discourse undoubtedly illuminate key aspects of historic Irish maledictions. In November 1996, Ellen tried to stab the woman she held responsible for uttering it.160 In January 2010 a Donegal Garda had a gypsys curse put on her, by the occupants of an uninsured car. Nor was it employed exclusively by the weak and powerless. Case studies can be revealing and exciting, as in Angela Bourkes exploration of the 1895 killing of a fairy-ridden Irishwoman, Bridget Cleary, or Ruth Harriss account of collective possession in an Alpine village the Mal de Morzine.16 But I think a broader perspective is more suitable here, because bringing together a wide range of evidence allows us to better appreciate cursings central quality. Cursing was probably too common and Catholic, and certainly too distasteful and subversive for these amateur scholars, who focused instead on recording what they regarded as rapidly disappearing pagan survivals. Ronald Hutton, Witch-Hunting in Celtic Societies, Past and Present, no. Ronald Hutton, Pagan Britain (Yale, 2013), viiviii. I would never have spoken of the occurrence at all only that the priest cursed those who knew about it off the altar for not exposing it, a witness admitted.120 Well into the twentieth century, priests threw imprecations at land-grabbers, who rented or purchased estates from whence the previous tenants had been evicted.121 A priests curse was useful in a boycott because it meant that neither the grabber nor his or her customers would prosper. Borrow, Wild Wales (1862), iii, 417, 422, 434, 436. That yeer eyes may fall out of yeer head!! He would have got away with it, had not the local priest heard rumours and put his malediction on anyone who did not report what they knew to the police. In 1786, for example, Munsters Catholic bishops announced their determination to sanction clerics who habitually poured forth from the altar the most shocking curses and imprecations.23. 1, S816. Privately, amongst their families at home, the reality was different. When Johanna Sullivan was convicted of being drunk outside Corks Theatre Royal, in 1863, she gave the magistrates a mouthful, but the local paper noted only that she uttered a fearful curse.56 Novelists were less inhibited, but as well as being melodramatic and stereotypical, they were unconcerned with literal accuracy. The widows curse was on them and their children. Something obvious like bad luck to you invited the reply good luck to you, thin; but may neither of them ever happen. 119, 507. . Yet we should not ignore what was once the most widespread Irish magic of all: cursing. First Report from His Majestys Commissioners, 761. Roman Curse Tablets 3. Fairies, rural remedies, stone circles and holy wells have made a modest comeback, in early twenty-first-century Ireland. Gearid hAllmhurin, Flowing Tides: History and Memory in an Irish Soundscape (Oxford, 2016), 67. This psychologically powerful form of magic was deeply rooted in Irish cosmology, tradition and history. The first comprehensive study of early Celtic cursing, this work analyses both medieval and ancient expressions of Celtic imprecation: from the binding tablets of ancient Britain and Gaul to the . In fact, there is good reason to think that the power of cursing clerics actually grew, in the wake of the famine.114 Their ratio was rapidly increasing, from roughly one priest per three thousand laity in 1840, to approximately 1 per 1,500 in 1870, and still growing.115 Priests could now realistically monitor their parishioners and, if they misbehaved, pronounce personalized imprecations.116 Good evidence of this powerful combination was generated by the disputed Galway by-election of 1872. For the imprecators, cursing could be a means of coercion, a cathartic fantasy of their enemies destruction, or merely a way of showing off.
Geas - Wikipedia At Ballyloo in 1840, Father Tyrrell went with a hundred men to the house of Patrick Regan, where the priest gave Patrick his curse, saying he would soon see whether he would prosper.107 Their curses would raise storms, sink ships and bring the sickness, imprecating clergymen warned.108, During this conflicted moment, proselytizing also began to inspire clerical maledictions. OFallon, Irish Curses, 32; Robin Flower, The Western Island or Great Blasket ([1944] Oxford, 1979), 49. 1935) documented a vast sphere of life, from cooking to clothes, and cursing too.13 Even so, historians have largely followed the narrower agenda of the earlier generations of folklorists, by studying Irelands fairies, banshees, witchcraft, the evil eye, supernatural healing and calendar customs, along with newer oddities like the black magic rumours circulating in 1970s Northern Ireland.14 Irelands curses have been ignored despite the fact that there is a vast academic literature about cursing elsewhere, from ancient lead malediction tablets to imprecations in Anglo-Saxon legal documents to curses in contemporary societies. When they knelt in the street to curse, crying out to the Almighty and all who would listen, like a poor woman from County Kerry recalled in one early twentieth-century memoir, it would have been hard to know how to react.70 Some victims unconvincingly mocked their imprecators, saying they did not care about their curse any more than their blessing.71 Others walked off, shaking, or maintained what they imagined was a dignified silence. dissertation, 2012). May you die without a priest. If we want to appreciate how magic can move people in these ways, we need to better appreciate how accomplished, skilful and imposing it is. Guardedly, they talked about piseogs, the evil eye (blinking), witchcraft and curses.165 However, those words now meant much the same thing. Following decades of debate, the Corrupt and Illegal Practices Act of 1883 at last outlawed the using of undue spiritual influence during elections, meaning clerical curses.118 Priests still threw imprecations, and many people still credited them. For interpretations of witchcraft as discourse, see: Willem de Blcourt, Keep that woman out! Notions of Space in Twentieth-Century Flemish Witchcraft Discourse, History and Theory, lii (2013), esp. Scopas Poggo, The Origins and Culture of Blacksmiths in Kuku Society of the Sudan, 17971955, Journal of African Cultural Studies, xviii (2006), 170; Felix J. Oinas, The Balto-Finnic Epics, in Felix J. Oinas (ed.) It was discovered in 2022 by Paul Shepheard and his wife Joanne during a metal detector rally in Haconby, Lincolnshire. farm in the townland of Coolnagarrane in County Cork. Rev. Calamitous historical events were memorialized in maledictions, notably Oliver Cromwells brutal 1649 conquest of Ireland, which spawned the Curse of Cromwell, a fearsome imprecation supposed to bring death and destruction.8 In villages and towns nationwide, place names and oral stories told how ancient curses had created local lakes, rivers, mountains and hills.9. After the Great Famine, survivors wrote songs excoriating the landlords and agents who had evicted starving tenants. Ancient finds (among them long Gaulish curse texts, Celtic Latin Curse tablets found from the Alpine regions to Britain, and fragments . Occasionally people gave beggars clothes or even shoes but these were not much use because they made mendicants appear wealthier than they were.88 It was better to keep to rags and swap any garments for food or a warming drink.
Ancient Roman Curse Tablets Invoke Goddess Sulis Minerva to Kill and So prayed a priest from County Mayo, in 1872, on a woman he accused of spreading tar on his churchs seats.119 He uttered that malediction while standing at the altar, pointing, and followed it up with stories about families who had wasted away and animals that had gone mad, after gaining the priests malediction. Jeanne Cooper Foster, Ulster Folklore (Belfast, 1951), 1202; Ulster Folklore, in Proceedings and Report of the Belfast Natural History and Philosophical Society: Session 19431944, 2nd ser., ii (1945), 153; Lynch, Widows Curse, 2836. 1967; Connaught Telegraph, 2 Mar. Thomas Waters, Irish Cursing and the Art of Magic, 17502018, Past & Present, Volume 247, Issue 1, May 2020, Pages 113149, https://doi.org/10.1093/pastj/gtz051. Heroic Epic and Saga: An Introduction to the Worlds Great Folk Epics (Bloomington, Ia, 1978), 302. Source: Crawford Art Gallery, Cork. Ancient Latin Curses 1. These clever formulas were the basis for the unnerving art of real cursing, a scary but widespread occult attack that Irish folk used in their struggles over vital areas of life, from land and food to politics, religion, gender and family disputes. To illustrate: in a classic essay about anonymous threatening letters, sent to English farmers and grain-dealers in the late 1700s and 1800s, E. P. Thompson noticed that these letters were often rhymed in a spell-like style, as if to imply a bit of magical menace.60 Irish threatening letters, by contrast, were far more supernaturally explicit, teeming with the direst maledictions of the sort contained in a letter sent to a County Limerick landlord in 1886: may you wither up by the fire of hell soon and sudden, may the flesh rot off your bones, and fall away putrid before your eyes, and may the consolation of eternal flames come to be your consolation in your last illness, and the hearthstone of hell be your pillow for ever.61 That missive was pure literary cursing. Though not a witch in the most traditional sense, the Morrgan of Irish mythology's Ulster Cycle bears a name often translated to "Queen of the . To use sociological parlance, there was a certain amount of path dependency, with Irish imprecators drawing on well-established conventions and precedents, just as people do in other cursing cultures, such as the Okiek of Kenya.79 Yet when Irish folk uttered maledictions, they recreated and renewed certain (not all) cursing techniques. The most dangerous malediction, Irish commentators and ordinary people agreed, was a priests.98 I mind nothing but the priests curse, one of Lady Anne Dalys tenants told her in 1872, when describing how he could endure any intimidation from his neighbours except that.99. J. J. M. Vingerhoets, Lauren M. Bylsma and Cornelis de Vlam, Swearing: A Biopsychosocial Perspective, Psychological Topics, xxii (2013).
Researchers Reveal How a Celtic Curse Fell Upon the Ancient Irish 4000 The art of cursing, on the other hand, is little cultivated. Here are some prominent curses in history. Michael Rooney of Blacklion, for instance, who was interviewed for the Irish Folklore Commission in 1974. J. M. Synge, The Aran Islands (Dublin, 1907), 1434. Go. Had he ever heard about them? Other cursing traditions were more current because they chimed with the needs and conditions of large numbers of people. Every time misfortune struck they would mention your curse, whispering how you had never had any luck since that fateful day. ), Magical Folk: British and Irish Fairies 500 ad to the Present (London, 2018); Andrew Sneddon and John Fulton, Witchcraft, the Press and Crime in Ireland, 18221922, Historical Journal, lxii (2019). The sources of the curses are: National Folklore Collection at University College Dublin (hereafter NFC), MS 1838, 296.
For Sale In Britain: A Small Ancient Man With A Colossal Penis Christiaan Corlett, Cursing Stones in Ireland, Journal of the Galway Archaeological and Historical Society, lxiv (2012). 1. The first comprehensive study of early Celtic cursing, this work analyses both medieval and ancient expressions of Celtic imprecation: from the binding tablets of ancient Britain and Gaul to the saintly maledictions of the early medieval period, and other traces of . Worried its clergy were abusing the terrifying priests curse, Irelands Catholic Church periodically forbade the practice. A Home Rule candidate John Philip Nolan trounced his unionist opponent, the Conservative William Le Poer Trench, before the result was overturned on appeal. Murphy, Diocese of Killaloe in the Eighteenth Century, 258. 461, 456; vol. Curses are declared to be the most dreaded form of magic, often called black magic, and are believed to be universally used. Plain imprecations were uttered in English: the curse of the poor and helpless cripple upon you every day you put a coat over your back, a beggar on the shores of Lough Patrick was overheard saying, in 1816.91 But beggars usually laid their worst maledictions in Irish Gaelic.92 Biadh an taifrionn gan sholas duit a bhean shalach!, for example, meaning may the Mass never comfort you, you dirty queen!.93. Women were central to the struggle, organizing ostracisms and boycotts of land-grabbers, shouting and spitting at bailiffs, throwing stones at policemen, snatching notices and blocking roads to stop evictions (see Plate 2). Trasna ort fin. In an era when we often see anger as dysfunctional, as something needing to be managed, and when many contemporary forms of indignation are indeed horribly crude (think of road rage or abusive outbursts on the Internet), surely it is worth considering the artful ways people expressed and used anger, historically.15 Thankfully, there is no lack of evidence. Some of the dwindling number of monoglot Gaelic speakers wondered whether English might be especially suited for firing imprecations.28 Really though, the great cursing language was Irish Gaelic, still spoken by around 40 per cent of people in 1801, when Ireland was incorporated into the United Kingdom, though a century later the figure had fallen to under 15 per cent, with less than 1 per cent speaking Irish Gaelic only.29 Cursing formulas were very common in the Irish language, as the Victorian linguist George Borrow noted.30 Irish also had an abnormally large number of curse words, certainly more than English, and probably more than Scottish Gaelic too.31 Ten Irish Gaelic nouns for a curse were recorded in Bishop John OBriens 1768 dictionary, and thirteen in Edward OReilly and John ODonovans more definitive 1864 compilation, along with numerous verbs for the act of cursing and adjectives to describe accursed people.32 Mallacht was the main Irish term for a curse, but Gaelic speakers had many alternatives.