ancient celtic curses ancient celtic curses

Marian Duggan, Queering Conflict: Examining Lesbian and Gay Experiences of Homophobia in Northern Ireland, 1st edn (London, 2012), 53; Fintan OToole, Fire and Brimstone, Magill, ix, 13 Nov. 1985, (accessed March 2019). Particular thanks to Dr Crostir Mac Crthaigh and Mr Jonny Dillon of the magnificent National Folklore Collection, University College Dublin. Ian Lynch, a researcher at University College Dublins National Folklore Collection, discovered something similar in 2011, when he sent out questionnaires asking about widows curses. Carleton, An Essay on Irish Swearing, 348. Cursing blended lyrical and ritualistic spell casting with something like prayers to God, Mary, Jesus, the saints (and occasionally the Devil), begging these awesome entities to smite guilty parties. I Think Im Cursed, Sunday Life, 21 May 1995, 30. farm in the townland of Coolnagarrane in County Cork. Go. 36871; Kimberly B. Stratton, Naming the Witch: Magic, Ideology, and Stereotype in the Ancient World (New York, 2007), esp. This psychologically powerful form of magic was deeply rooted in Irish cosmology, tradition and history. With these responsibilities, ecclesiastical leaders could no longer permit their priests to use such terrible language. R. F. Foster, Modern Ireland: 16001972 (1989), 338; K. Theodore Hoppen, The Mid-Victorian Generation: 18461886 (Oxford, 1998), 582. Celtic Curses. Although they shunned Catholic-sounding imprecations that begged the saints to unleash their holy wrath, Presbyterians were not above letting a curse out, as it was known, using plainer maledictions like Gods curse upon his head and bad luck to her.27 Cursing occurred in English too, which became Irelands dominant language during the eighteenth century. Full analysis of ancient and medieval expressions of Celtic cursing, using evidence ranging from magical charms to curse tablets. Catholic Emancipation Petition of the Roman Catholic Bishops of Ireland, Hansard, xvi, col. 796 (2 Mar. Curses have been left out of accounts of Irish land conflict, but there is no doubt that they played an important role. William Carleton, An Essay on Irish Swearing, in Traits and Stories of the Irish Peasantry, 2nd ser., 3 vols. Cursing continued to be rife during the period of the Enlightenment, throughout the 1800s, and until about the mid-twentieth century. Visions and Beliefs in the West of Ireland Collected and Arranged by Lady Gregory: With Two Essays and Notes by W. B. Yeats, 2nd ser. Such was the nasty curse pronounced, in 1829, by a Catholic priest from Tarbert, County Kerry, on discovering that one of his flock was marrying a Protestant.55 Often though, it can be difficult to uncover the exact wording employed by Irelands greatest cursers, because journalists censored horrible maledictions. NFC, Schools Collection: vol. Some female beggars wore their hair down, as if to imply that they were already in the cursing pose. May the arm that is now sick, sling dead and powerless by her side before twelve months time. Although the union with Britain was still in place, many of the Catholic movements great causes had been won, from emancipation in 1829, to control over most state-funded schools, and the disestablishment of the Church of Ireland in 1869. Curses were thrown at Protestant evangelists and their converts too, with notable victims being the Reverend Edward Nangle (180083) and his mission on the island of Achill.111 Their tongues would fall out, local Catholics were warned, if they failed to bellow abuse at the heretics.112. During the Troubles, Ulsters radical politicians invoked and even threw a few curses, with mixed results. The Letters of the Most Reverend John Mac Hale, D.D. Cursing, with its traditional resonances, was a powerful tool for conventionally demure women to loudly and forcefully object.143, Cursing dwindled, in Ireland, as its major uses disappeared and the networks that transmitted knowledge about it atrophied. Beyond the stock villains of Irish popular culture, their targets included bankers, merchants and police informers.46 James Carey, whose testimony helped convict the men who murdered the government ministers Thomas Henry Burke (182982) and Lord Frederick Cavendish (183682) in Dublins Phoenix Park, was the object of venomous songs wishing that he be afflicted with everything from bedbugs to death.47 For wrongs past and present, the old adversary across the water was also a frequent target: Gods curse on you England, you cruel-hearted monsters.48, Jokey, angry and tuneful curses were mere horseplay, some said. No. Bathed in righteous power, steeped in the Holy Spirit, it was obvious that they should possess awesome imprecations. Geas - Wikipedia Paulo Reis Mouro, Determinants of the Number of Catholic Priests to Catholics in Europe: An Economic Explanation, Review of Religious Research, lii (2011). This may explain why, despite growing anxieties amongst Irish elites about the unruly conduct of verbally abusive females, Irish women continued to curse until the era of the Second World War and beyond. Humorously, he asked: where was the blackguard who canvassed for the Conservatives? Cambridge Social History of Modern Ireland; Antain Mac Lochlainn, The Famine in Gaelic Tradition, Irish Review, xvii/xviii (1995). 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.) Curse of the Stolen Cloak A rare Roman-era curse tablet found in England asks that the Celtic god Maglus punish a thief. It would have been obvious what the Archbishop of Tuam meant when, in 1835, he wrote to his clergy, instructing them to kindle amongst voters the fear that the curse of the Lord will come on those who elect enemies of religion, meaning opponents of the Catholic Association.105 In the depressed and famine-struck years of the 1840s, reports mushroomed of clerics flaunting their mystic powers during elections. The Irish farmer, Donal Bohane, owns a 30-acre (12.1 ha.) Drawing on these sources, this article begins the study of modern Irish cursing. As well as publicly uttering maledictions, Irish women used modern means to advertise the dark forces they had unleashed. In any case, there were fewer reasons for clerics to curse. May you never die till you see your own funeral, for example an obscure allusion to a hanged man watching the spectators at his execution.54 May she and her friends who in any way caused this marriage, be forever without the grace or favour of God may their offspring unto their latest generation be unhealthy and attended with every misfortune that can befall mankind. May you die without a priest. Soon after the Catholic Associations foundation, in 1823, Members of Parliament in Westminster began complaining about the outrageously intimidating Irish clerics, who were frightening electors with horrid stories about priests curses sending people blind, as if that might be their punishment if they were so unwise as to opt for the wrong candidate.103 Protestant periodicals also started carrying scattered reports about priests using maledictions and altar denunciations to make their parishioners pay the Catholic rent, a regular fee to support the Catholic Association.104 One might be tempted to dismiss these sectarian writings as fabricated propaganda. Cursing was largely ignored during the late 1800s and early 1900s occult revival in Ireland. It all came out. Sulis was a deity worshiped at the thermal spring of Bath. They formed a sharp edge of the Catholic Association, a mass movement founded by the barrister Daniel OConnell to campaign against anti-Catholic discrimination and for the repeal of Irelands union with Britain. The emphasis on justice, on curses befalling evildoers, had waned. Irish Independent, 5 Dec. 1919; Freemans Journal, 4 Dec. 1919; Connacht Tribune, 17 Jan. 1920. Santeria Curses 3. Some unleashed maledictions whilst brushing the dust from their feet, as Christ told his disciples to do when they were shunned.64 Irish cursers of various types fell to their knees, in conspicuously public places like the middle of a road or marketplace.65 With locals watching including, preferably, their victims these cursers beat the floor and looked to the skies, put their hands together and besought God to blight their opponents. 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. Druidry in Contemporary Ireland, in Michael F. Strmiska (ed.) Perhaps that was overstating it: some people still knew bloodcurdling tales. ], Focaloir Gaoidhilge-Sax-Bharla (Paris, 1768). Kevin Danaher, Irish Country People (Cork, 1976), 14. First Report from His Majestys Commissioners, 449, 550, 565, 577, 628, 648. 1886. 2 and 5; Michael D. Bailey, The Disenchantment of Magic: Spells, Charms, and Superstition in Early European Witchcraft Literature, American Historical Review, cxi (2006). Reproduced with permission. Until quite recently, it was not unusual for historians to suggest that only early man and pre-modern Europeans credited words with magical qualities.59 Clearly that is wrong: languages metaphysical power is an enduring theme in the history of magic, whether ancient or modern. He talked volubly about dozens of topics, but when curses were broached, Michael went quiet. Curse Tablets. An inherited disorder that stems from a problem in the way the body handles iron in the blood has been called a "Celtic Curse" because of the condition's high prevalence among people with. A Guide to Ancient Magic | Smart News| Smithsonian Magazine May every thing that could give comfort in affliction be a days march before you, whilst sorrow, multiplied sorrow, be your daily companion, the Irish writer John Levy made one of his characters, an old widow, pray on her landlord.57 Neither novelists nor journalists mentioned sexual maledictions. Throughout the nineteenth and early twentieth centuries, metaphorical curses peppered Irish peoples conversations, jokes, songs and angry outbursts. 1. 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 . The heaviest curse at the present, wrote a teacher from the same county in the same year, is Marbhadh Fisg ort the squeeze band of Death on you.145. In bilingual or largely English-speaking regions, and in towns and cities, tuneful maledictions were composed in English and sold as printed ballads. To explain this it is helpful to take an unfashionably functionalist approach, which shows how cursing most persisted when it was useful. For the imprecators, cursing could be a means of coercion, a cathartic fantasy of their enemies destruction, or merely a way of showing off. Generally though, in Ireland, cursings power was derived from more than mystic phrases alone. We know this because of a remarkable ethnographic source: the First Report of the Irish Poor Law Commissioners (1835). Dublin Daily Express, 20 Mar. Probably cursing was too vicious, humorous and Catholic for it to be translated into the dreamy and non-denominational realm of the Celtic Twilight.157 Cursing experienced none of the post 1970s esoteric revival, either. Widows were certainly plentiful and needful of power. THE MORRGAN. 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. 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. 5 Like in other loosely Celtic societies, in pre-modern Ireland cursing was regarded as a legitimate activity, a form of supernatural justice that only afflicted guilty There are many famous examples of spells and curses in folklore. Lindsey Earner-Byrne and Diane Urquhart, Gender Roles in Ireland since 1740, in Biagini and Daly (eds. May the Almightys curse rest on your children. Source: Wellcome Collection. Curses - The Mystica 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. After lots of stunted answers, the interviewer started pushing and reassuring Michael: just tell us one instance: its all right. Noonans auction house will soon sell a small bronze statue featuring a man holding a large penis in his right hand, in Mayfair, London. Cara Delay, Uncharitable Tongues: Women and Abusive Language in Early Twentieth-Century Ireland, Feminist Studies, xxxix (2013). Inevitably, it left traces on a wide range of literary material, from Gaelic dictionaries to local newspapers, government reports, travellers writings, letters, novels, legal documents, memoirs, diaries and religious tracts. 2 and 3. These tablets served to curse enemies and other undesirable people, asking the gods to intercede and affect the person in question. 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 Celtic . Devil take you. The women of_Irish_ and Celtic mythology are equally loved and feared. Celtic curse or "hemochromatosis" is a genetic metabolic disorder that the Celtic Irish descendants have inherited where the blood has excess iron. NFC, Schools Collection: vol. Patrick S. Dinneen (ed. Catholic mothers curse on killers, Belfast Telegraph, 2 Mar. 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). ), Crime, Violence, and the Irish in the Nineteenth Century (Liverpool, 2017). 1845; Derry Journal, 15 Jan. 1839; W. G. Wood-Martin, Traces of the Elder Faiths of Ireland: A Folklore Sketch. He found out and she gave birth to blind and crippled children after the angry cleric muttered Oh God keep her its like she knows how her own children will be yet.125 Elsewhere, people remembered priests pronouncing dreadful curses on smokers who lit up near chapel.126 The tales spoke to lingering anxieties about clerical supervision and supernatural powers. This article explores its neglected modern history, since the late 1700s, by carefully scrutinizing the Irish style of cursing, relating it to wider social and economic conditions, and making comparisons with maledictions elsewhere. With the legal system generally trusted to provide fair outcomes, perhaps there was little need for a justice-based supernatural punishment. Keith Thomas, Religion and the Decline of Magic: Studies in Popular Beliefs in Sixteenth- and Seventeenth-Century England ([1971] London, 1991), 599611. II. Love your enemy bless them that curse you, peacemakers counselled.152 But who could blame the bereaved families who wrote to newspapers, telling the world that they had prayed for Gods curse to fall on the murderers, or the clergymen who announced that paramilitary killers bore the curse of Cain?153 This was not the elaborate, artful cursing of generations past, using complex formulas and theatrical rituals to call down gruesome tortures. 1862. Cinema, radio and television all diminished popular knowledge of cursing. Copy of the Minutes of the Evidence Taken at the Trial of the Galway County Election Petition (1872), pt 1 (House of Commons, 1872), 173. Kerry Evening Post, 19 Sept. 1835; Niall R. Branach, Edward Nangle & the Achill Island Mission, History Ireland, viii (2000), 358. Although not really an art, it seems to have nurtured determination and vengeance, amongst people experiencing terrible loss. Michael L. Doherty, The Folklore of Cattle Diseases: A Veterinary Perspective, Baloideas, lxix (2001), 556. Parliamentary Elections (Corrupt And Illegal Practices) BillBill 7, Hansard, cclxxx, col. 84293 (18 June 1883). But as hordes of desperately needy people left the Irish landscape, promises of beggars blessings and threats of beggars curses stopped being regular occurrences. May you fade into nothing, like snow in summer. Exceptions include: Patrick C. Power, The Book of Irish Curses (Aurora, Ill., 1974); Eugene Hynes, Knock: The Virgins Apparition in Nineteenth-Century Ireland (Cork, 2008), 4347; Ian Lynch, The Widows Curse: Legend and Belief, Continuity and Change (Univ. 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. Maria Trotter and Robert De Bruce Trotter, Galloway Gossip Sixty Years Ago: Being A Series of Articles Illustrative of the Manners, Customs, and Peculiarities of the Aboriginal Picts of Galloway, ed. It is tempting to classify it as one of the weapons of the weak that have been most sensitively studied by the sociologist James C. Scott those everyday forms of resistance that subordinated individuals use to subtly check authority and limit powerful peoples claims upon food, rents, taxes and labour.167 To fit Irish cursing precisely into this schema would not, however, be entirely correct. 212 (Aug. 2011); Ronald Hutton, The Witch: A History of Fear, from Ancient Times to the Present (Yale, 2018), 246. Not everyone in Ireland thought curses were legitimate. May Gods curse and my curse light down on her every day she rises, a mother from Ballybay cried in 1911, on the woman she blamed for spoiling her relationship with her adult son.74 Many maledictions, however, were horribly detailed and gory. 1846; Ballyshannon Herald, 17 July 1863. Cursing rapidly faded from the mid-twentieth century and, unlike other forms of occultism, was not revived by the post 1970s New Age movement. The Irish were formidable cursers. Celtic Curses - Mallachta - irishpage.com Following Southern Irelands independence in 1922, crime in the Irish Free State and Irish Republic fell precipitously, partly because huge numbers of deviants and dissenters were shunted off to asylums and church homes. Known as the Celtic Curse, haemochromatosis is a genetic disorder seen mainly in people of Celtic origin which causes those affected by it to absorb excessive amounts of iron into the blood. 19thC Antico 63 Cromata Agata Ancient Celtic Viking Amuleto Contro The art of cursing, on the other hand, is little cultivated. From an emotional perspective, evicted tenants consoled themselves with the thought that dire supernatural punishments awaited the new occupants. Murphy, Diocese of Killaloe in the Eighteenth Century, 258. Curse tablets found at Bath appeal to Sulis to punish the perpetrators of the crime. In multilingual Ireland, people cursed in many tongues. Home Gordon (London, 1904), 220. Metaphorical maledictions were certainly amusing, impressive and intimidating. Minutes of the Evidence Taken at the Trial of the Galway County Election, 211. Magic & Curses. Why then was the righteous art of cursing so heavily cultivated in Ireland, in the commercial and increasingly sophisticated world of the nineteenth and early twentieth centuries? Here are some prominent curses in history. Michael Rooney of Blacklion, for instance, who was interviewed for the Irish Folklore Commission in 1974. Cosmology | Exploring Celtic Civilizations However, they had little sense of cursing as a distinct type of moral magic.78. If . Thomas Waters, Cursed Britain: A History of Witchcraft and Black Magic in Modern Times (Yale, 2019), ch. Hexing Cursing and Malediction in Irish Traditions . Celtic curse in the blood - The Irish Times In 1960, for example, in the little town of Elphin in County Roscommon, Martin OConnor threatened a shopkeeper with the blacksmiths curse during a row about money.83 The blacksmiths curse persisted in Ireland, but at a low level. 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. First Report from His Majestys Commissioners for Inquiring into the Condition of the Poorer Classes in Ireland, with Appendix (A) and Supplement (hereafter First Report from His Majestys Commissioners) (House of Commons, 1835), 496. Occasionally, priests fought back with maledictions, wishing Gods curse on Catholics who worked in or enrolled their children at Protestant schools.109 Any person or persons sending their children to this school henceforth, may they be struck blind and deaf may they be pained both sitting and standing [may] their crops and their goods be taken away by the devil.110 So pronounced a priest from County Clare in 1851, praying for curses to afflict patrons of the new Kiltrellig school. (Dublin, 1834), i, 34950. The Bath curse tablets are a collection of about 130 Roman era curse tablets (or defixiones in Latin) discovered in 1979/1980 in the English city of Bath. In 1972 the Reverend Paisley attacked what he called the curse that has blighted twentieth-century Protestantism, this curse of ecumenism.155 Infamously, in the late 1970s and 1980s he and other senior members of the DUP used similar rhetoric to attack another target: if homosexuality were legalized in Ulster, they said, it would bring Gods curse down upon our people.156 The scandalous claim has haunted the DUP ever since; whether it damaged or enhanced their electoral prospects is debatable. J. J. M. Vingerhoets, Lauren M. Bylsma and Cornelis de Vlam, Swearing: A Biopsychosocial Perspective, Psychological Topics, xxii (2013). Their blessings and curses often seemed arbitrary and cruel, but they were still upheld as the primary force and source of . To badmouths, they might retort divil choke you. Ancient Roman Curses 1. Diary kept by the Rev. Reflecting a remarkable continuity in the history of magic, blacksmiths were known as potent cursers. However, by repurposing an older way of thinking about magic, I argue that historic Irish cursing is best understood as an art, because it required knowledge, practice, wit, skill and composure. [Thomas Secker], Against Evil-Speaking, Lying, Rash Vows, Swearing, Cursing, and Perjury. It was discovered in 2022 by Paul Shepheard and his wife Joanne during a metal detector rally in Haconby, Lincolnshire. 78, 153; MS 42, 203; MS 538, 212. 7 Ancient Roman Curses You Can Work into Modern Life My aim is to evoke and analyse a mostly intangible but nonetheless vital culture, which flourished between the late eighteenth and early twentieth centuries, and which still resonates somewhat today.