ancient celtic curses

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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. Stemming from moral indignation, the virtuoso but also shocking technique required knowledge, composure, practice and wit. With fearsome curses, needy Irish people did indeed demand food, land, and family and religious loyalty, with some success. Rev. 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 . 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 . Alexander Macbains An Etymological Dictionary of the Gaelic Language (Stirling, 1911) recorded five Scotch Gaelic words for a curse: ainchis, condrachd or contrachd, mallachd and trusdar. Catholic mothers curse on killers, Belfast Telegraph, 2 Mar. Hoppen, Elections, Politics, and Society in Ireland, 212. Broken Mirror Curse 2. 1846; Ballyshannon Herald, 17 July 1863. Sulis was a deity worshiped at the thermal spring of Bath. Curse . Partly this was because the church hierarchy was now firmly in control. 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. Janet K. TeBrake, Irish Peasant Women in Revolt: The Land League Years, Irish Historical Studies, xxviii (1992). Santeria Curses 3. 1901. It only worked on people who deserved it: evildoers, killers, cheats, betrayers and so on.34 When we do not deserve the curse we would not heed it; the curse of the wicked never availed, a farmer from County Mayo explained in 1834, when asked about the eerie topic.35 Unjust curses would not just miss their targets. 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 Curse of the Knights Templar II. To boatmen who sailed over their nets, fisherman spat out all sorts of imprecations, both profuse Gaelic maledictions and simpler curses in English, the writer J. M. Synge observed while sailing between the Aran Islands in Galway Bay.42 Interfering clerics, who habitually visited paupers, sometimes found their souls cursed to the hottest and lowest regions of hell, as happened to the Reverend Anthony McIntyre of Belfast in 1854.43 Policemen, too, were damned in this way, like a constable who during the Great Famine of 184555 stopped a hungry Ulster crowd from taking shipwrecked grain. Edward OReilly, An Irish-English Dictionary, new edn (Dublin, 1864): acais, airire, anfhocal, aoir, aor, easgaine, inneach, irire, mallachd, moiscaith, oighrir, oirbhir and trist. A solemn curse was uttered with poise and determination, with a hair-raising seriousness seldom found in everyday life. 2 and 5; Michael D. Bailey, The Disenchantment of Magic: Spells, Charms, and Superstition in Early European Witchcraft Literature, American Historical Review, cxi (2006). Wood-Martin, Traces of the Elder Faiths of Ireland, ii, 58; Robert MacAdam, Six Hundred Gaelic Proverbs Collected in Ulster (Continued), Ulster Journal of Archaeology, 1st ser., vii (1859), 282. College Dublin M.Litt. 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. THE MORRGAN. He that shall curse him, let him be cursed.101 The Bible also abounded in imprecations with hapless infidels and appalling sinners, smote by the inescapable curses of a wrathful God. Archbishops of Ireland, as a General Catechism for the Kingdom (Dublin, 1836), 42. Trasna ort fin. The Irish were formidable cursers. Murphy, Diocese of Killaloe in the Eighteenth Century, 258. Lady Wilde, Ancient Legends, Mystic Charms, and Superstitions of Ireland, i, 1325; NFC, Schools Collection: vol. Patrick Kennedy, Legendary Fictions of the Irish Celts (London, 1866), 547; Reidar Th. In dangerous times, many peoples thinking amounted to a magical version of Pascals wager, where it was best to stay safe, to avoid curses if doing so was not too costly, just in case. Stories about cursing priests were told in villages and towns across mid-twentieth-century Ireland, the Irish Folklore Commission discovered.124 In Virginia, County Cavan, locals spoke about a woman who had mocked a rheumatic priests cranky gait. Reflecting a remarkable continuity in the history of magic, blacksmiths were known as potent cursers. 212 (Aug. 2011); Ronald Hutton, The Witch: A History of Fear, from Ancient Times to the Present (Yale, 2018), 246. OHiggins, Blasphemy in Irish Law, 156. By the 1960s American movies and television shows were popular even in remote Gaelic-speaking places like Inis Beag, a windy isle three miles off Irelands north-western coast. Pg mo thin. I do not want to have the widows and orphans curse.138, With curses, Irish women complained, agitated, denounced, denigrated and fought back. 1835. Shivas Curse Upon Brahma 4. Whatever the response, after scenes like these, the neighbours would talk, and not just about your crimes. 149 (Nov. 1995), 368. 1967; Connaught Telegraph, 2 Mar. 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. Irish imprecations can be analysed using familiar academic categories such as belief, ritual, symbolism, tradition and discourse. The emphasis on justice, on curses befalling evildoers, had waned. 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. 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). She died in torture, of kidney disease: it come back on herself, back on herself Im telling you she suffered for the curse she gave to other people.151 Michaels trembling words underscore the powerful emotions swirling around this topic. 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. Western People, 10 Oct. 1936; First Report from His Majestys Commissioners, 543; NFC, Schools Collection: vol. It was the scariest manifestation of a well-established but increasingly controversial tradition, of sharp-tongued females using fearful words to scold, defame and assert themselves.139 Irish popular culture had long paid special heed to womens voices, in moments of crisis, from the cry of the keening mourner to the wail of the banshee. 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. Curse Dolls 4: Dido's Curse upon Troy IV. To badmouths, they might retort divil choke you. Cess is from success. It did not always ensure peoples compliance, but it did have other grimly consoling uses, in assuring frustrated people that their pains would be avenged. Perhaps that was overstating it: some people still knew bloodcurdling tales. To illustrate: Irish cursing was closely linked with certain characters, whose identity gave them heightened powers. Minutes of the Evidence Taken at the Trial of the Galway County Election, 211. Michael knew a woman who threw the widows curse. Cara Delay, Uncharitable Tongues: Women and Abusive Language in Early Twentieth-Century Ireland, Feminist Studies, xxxix (2013). 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. Roman Curse Tablets 3. Cursing was demanding, sophisticated, formidable and imposing. 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. !.51 But workaday curses were not particularly suitable for proper cursing because they invited easy retorts. The first drop of water to quench your thirst may it boil in your bowels. 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. Diodorus Siculus ( 5.28) expands upon this idea, stating that the Celts . King Tut's Curse (and Other 'Mummy's Curses') The burial mask of Egyptian Pharaoh Tutankhamun. 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. But the atmosphere darkened when the priest said anyone voting for Captain Trench would die bearing the mark of Cain, as would their children.117 Next Father Loftus pronounced a Gaelic malediction that Charles could not understand, but which affected the Irish-speaking majority so much that they instinctively touched their chests, in horror. Those land-grabbers never had a bit of luck. 78, 153. Not until these fires burn, they prayed, will the newcomers do any good. Historic Cowdray, Dublin Daily Express, 22 Aug. 1910. ], The Reign of Terror in Carlow, Comprising an Authentic Detail of the Proceedings of Mr. OConnell and His Followers, from the Period of His Invading that County Down to the First of September (London, 1841), 1718. By the close of the nineteenth century the masses of Irish beggars who had once stunned travellers were gone, and the beggars curse began to be forgotten.96 A few stories were still told about it.97 Occasionally, people who had fallen on hard times threatened to use it, to elicit a bit of money or food. As well as publicly uttering maledictions, Irish women used modern means to advertise the dark forces they had unleashed. Full analysis of ancient and medieval expressions of Celtic cursing, using evidence ranging from magical charms to curse tablets. Celtic Curses. Its unusual history underlines three wider points: (i) magic can usefully thrive in modern societies, figuring in the most vital areas of life; (ii) different types of magic have distinct chronologies; (iii) the most psychologically powerful forms of magic are subtle arts that deserve our (begrudging) respect. It was used for both cursing and blessing. However, it thrived in the modern world of the nineteenth and early twentieth centuries because it functioned not only as a potent weapon but also as a gruesome therapy and misanthropic coping strategy in fraught times. But we should not exaggerate the extent of its decline, or imagine that it disappeared. Catholic priests were well placed to excel at the theatrical art of cursing. Curses of Caesarea Women and children elicited more sympathy, so husbands generally waited out of view. Common Brittonic (Welsh: Brythoneg; Cornish: Brythonek; Breton: Predeneg), also known as British, Common Brythonic, or Proto-Brittonic, was a Celtic language spoken in Britain and Brittany.. In practice, they amounted to things like ill-wishing, the evil eye, and leaving rotting meat or eggs on a neighbours land to bring bad luck.33 Cursing, by contrast, was a just form of supernatural violence. 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. Fairies, leprechauns, banshees, witches, holy wells and rural remedies. 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. William Carleton, An Essay on Irish Swearing, in Traits and Stories of the Irish Peasantry, 2nd ser., 3 vols. In 1930s County Clare, an American anthropologist discovered that maledictions, if uttered for cause, were credited with the power to ruin prosperous families, break unbelievers necks, and send people blind.144 Stories about lingering curses, uttered on land-grabbers generations ago, were rehearsed when their descendants died in strange circumstances.

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