As Keith Thomas noted several decades ago, on the neighbouring island of Britain, cursing persisted into the early modern period; but since it sometimes led to witchcraft accusations, presumably the distinction between the righteous magic of cursing and the evil magic of witchcraft was less pronounced than it was in Ireland.77 Throughout the nineteenth century, many British people credited witchcraft and other strange powers. Ireland's Witchy History: 6 Unforgettable Irish Sorcerers 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. Celtic Curses - Boydell and Brewer In court, the officer explained how it made her feel very uncomfortable, though the defendants promised it was a load of nonsense.161 Even worse was the lurid curse an arrested driver threw at a Garda officer in Ennis in May 2018: I am putting a curse on you. Irish Independent, 11 Nov. 2000; Irish Independent, 8 Feb. 2002; Sunday Independent (Dublin), 26 July 1987. After lots of stunted answers, the interviewer started pushing and reassuring Michael: just tell us one instance: its all right. The Confessions of an Apostate, Meath People, 23 Oct. 1858. Reproduced with permission. Quoted in John D. Brewer with Gareth I. Higgins, Anti-Catholicism in Northern Ireland, 16001998: The Mote and the Beam (Basingstoke, 1998), 111. The piece is expected to sell for between 800-1,200 ($1,440). ), Cambridge Social History of Modern Ireland. 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. As well as publicly uttering maledictions, Irish women used modern means to advertise the dark forces they had unleashed. The devil go with you and sixpence, an thin youll want neither money nor company, was a mock malediction men used to tease women.38 Bad scran to you, meaning poor food, was a jokey curse suitable for needling either sex; and surely a poignant one, given that for much of the nineteenth century most peoples diet was restricted to potatoes, buttermilk, an occasional smattering of fish and maybe some wild greens.39 Bad luck to your own soul for the head-ache you gave me yesterday, with laughing at your old stories, and drinking your new wine, was the kind of cheeky curse friends uttered, with a wink, to their drinking buddies in Dublins alehouses.40, Beyond the jokes were half-serious maledictions, simple utterances for releasing quick bursts of anger. Druidry in Contemporary Ireland, in Michael F. Strmiska (ed.) Folklorists interviewees, such as Patrick Feeney of Gurrane of Ballyhea in County Cork, said that the generations growing up from the 1960s knew little of maledictions.150. The seancha, accomplished storytellers with vast repositories of local yarns, were dying off and not being replaced.149 Old oral tales of imprecating priests, malediction-throwing beggars, and cursing widows were not told like they had once been. Partly this was because the church hierarchy was now firmly in control. Keith Thomas, Religion and the Decline of Magic: Studies in Popular Beliefs in Sixteenth- and Seventeenth-Century England ([1971] London, 1991), 599611. To be intimidating and cathartic, cursing required knowledge, practice, wit, skill and composure. For example: Mark C. Taylor, Critical Terms for Religious Studies (Chicago, 1998); Christine D. Worobec, Witchcraft Beliefs and Practices in Prerevolutionary Russian and Ukrainian Villages, Russian Review, liv (1995); Sarah Tarlow, Ritual, Belief and the Dead in Early Modern Britain and Ireland (Cambridge, 2011), chs. yourself! 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. With the legal system generally trusted to provide fair outcomes, perhaps there was little need for a justice-based supernatural punishment. The beggars curse did not decline because it was formally disproved. 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. But even if the threat of a malediction did not shape someones behaviour in the way you had hoped, the evil prayer still had value. 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. This was how Catholic priests imprecated grievous sinners, from the altar, with an open Bible or chalice in hand, and candles flickering.63 Beggars shooed away from cottages empty-handed could curse just as ostentatiously. 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. 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). However, they had little sense of cursing as a distinct type of moral magic.78. Caesar ( 6.14) states that the druids taught "that souls do not become extinct, but pass after death from one body to another.". Teresa ODonnell, Skin the Goats Curse on James Carey: Narrating the Story of the Phoenix Park Murders through Contemporary Broadside Ballads, in Kyle Hughes and Donald M. MacRaild (eds. English newspapers portrayed them as slow, stupid drunks; yet Irelands workers possessed finely honed curses for every occasion, every fit of passion.58 Their lyrical formulas were designed to awaken God to injustice, alert the Devil to sin, and generally unsettle supernatural forces. W. B. Cannon, Voodoo Death, American Anthropologist, xliv (1942); Esther M. Sternberg, Walter B. Cannon and Voodoo Death: A Perspective from 60 Years On, American Journal of Public Health, xcii (2002); Martin A. Samuels, Voodoo Death Revisited: The Modern Lessons of Neurocardiology, Cleveland Clinic Journal of Medicine, lxxiv (2007), suppl. Western People, 4 Mar. 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 May your limbs wither and the stench of your rotten carcass be too horrible for hungry dogs. This theme has been recorded far and wide, from Western Europe to East Africa, from ancient times to the present.80 In Ireland, stories about imprecating blacksmiths were still current during the 1930s, when the Irish Folklore Commission made the inspired decision to get schoolchildren to record their elders yarns.81 Threatening a curse was the only way some country blacksmiths could get paid, apparently.82 In real life, smiths genuinely mentioned curses during financial confrontations, albeit rarely. Here are some prominent curses in history. The good versus evil model is simple and was always popular in Irish folk tales. Murphy, Diocese of Killaloe in the Eighteenth Century, 27982; Conrad M. Arensberg, The Irish Countryman: An Anthropological Study (Gloucester, Mass., 1959), 1978. Whereas metaphorical curses were daily occurrences, real cursing was deeply serious and comparatively rare. Perhaps that was overstating it: some people still knew bloodcurdling tales. 78, 153. Psychosomatically, it can heal, injure and even kill; intimidate, haunt and terrify; or invigorate, inspire and empower. In 1817, Mrs McCollum from Ballycastle in County Antrim reportedly became almost crazy after she was cursed by her local priest, shunned by her neighbours, and denied the rites of the Catholic Church.68 She may well have experienced something close to what physiologists call voodoo death, where a fearful magical attack inspires an extreme fight or flight response, an adrenaline surge so powerful that it causes real physical and mental damage.69 Beyond such pains, it was deeply humiliating to be publicly cursed, to have your misdeeds advertised and family openly threatened, especially by someone who was notionally your social inferior. May the Almightys curse rest on your children. Cursing featured heavily in many Irish peoples speech and personal interactions, from day-to-day joshing to terrible pronouncements that were remembered locally for generations. Did people fear beggars curses? Humorously, he asked: where was the blackguard who canvassed for the Conservatives? There are many famous examples of spells and curses in folklore. Ellen Collins of Ballina, for instance, who thought a curse killed her mother, made her child disabled and gave her depression. For the imprecators, cursing could be a means of coercion, a cathartic fantasy of their enemies destruction, or merely a way of showing off. Best Irish curses to hex your enemy - IrishCentral.com 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. May the arm that is now sick, sling dead and powerless by her side before twelve months time. 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. For victims, being cursed could be nerve-shatteringly intimidating. Santeria Curses 3. Beggars could not curse lightly, because maledictions levied without just cause were ineffective.87 In a world of canny country folk and official discourses about the undeserving poor, mendicants had to appear genuinely needy to make their curses seem potent. Irish imprecations can be analysed using familiar academic categories such as belief, ritual, symbolism, tradition and discourse. It is time we acknowledged the polish and power of the art of magic. Patrick Kennedy, Legendary Fictions of the Irish Celts (London, 1866), 547; Reidar Th. Rev. 119, 507. Ancient Roman Curses 1. May you be stretched out under the gravestone.45 In places like County Clare, on Irelands west coast, they sang in Irish and performed for family and neighbours. 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. Ancient cultures used curses to invoke deities, to bring punishment upon enemies, and to express dissatisfaction with someone or something. ), Crime, Violence, and the Irish in the Nineteenth Century (Liverpool, 2017). The Boccough, Londonderry Sentinel, 12 Dec. 1835, 1; Niall Ciosin, Ireland in Official Print Culture, 18001850: A New Reading of the Poor Inquiry (Oxford, 2014), 756. These campaigns achieved little. 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. In 1969 a member of the Trotskyist civil rights group Peoples Democracy put the curse of Cromwell on three hundred council tenants from Armagh, because they failed to join a protest demonstration outside Armagh City Hall, preferring to organize their own march instead. Tutankhamun 2. To explain this it is helpful to take an unfashionably functionalist approach, which shows how cursing most persisted when it was useful. Drawing on these sources, this article begins the study of modern Irish cursing. James C. Scott, Domination and the Arts of Resistance (Yale, 1990), 423. Widows were certainly plentiful and needful of power. But we should not exaggerate the extent of its decline, or imagine that it disappeared. Eviction Scene, Daniel MacDonald (c.1850). With these responsibilities, ecclesiastical leaders could no longer permit their priests to use such terrible language. That ye may never have a days luck! Some female beggars wore their hair down, as if to imply that they were already in the cursing pose. Matthew Dutton, The Law of Masters and Servants in Ireland (Dublin, 1723), 11417; [Anon.] 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. 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. I did. A Handbook of Irish Pre-Christian Traditions, 2 vols. THE MORRGAN. Irish cursing persisted partly because of its value, use and functions. 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. The Bjorketorp Runestone 3. A kneeling woman, perhaps a widow, calls down a curse on the landlords evicting her family. Cursing was largely ignored during the late 1800s and early 1900s occult revival in Ireland. of Ireland Maynooth Ph.D. thesis, 2002), pt 1, 25, 250, 261, 2767; Lisa M. Bitel, Tools and Scripts for Cursing in Medieval Ireland, Memoirs of the American Academy in Rome, li/lii (2006/2007); Luke McInerey, A Sixteenth Century Bardic Poem Composed for Sen Mac Conmara, Lord of West Clann Chuilin , Seanchas Ardmhacha, xxiii (2010); Katharine Simms, Guesting and Feasting in Gaelic Ireland, Journal of the Royal Society of Antiquaries of Ireland, cviii (1978). It was finally let in 1901 but the new occupant quickly gave it up after hundreds of local people protested and their leaders warned him that he would go before God with the widows curse.137 In that instance, it is hard to discern what part the curse played, but other cases show that maledictions genuinely did drive out some land-grabbers. Hexing Cursing and Malediction in Irish Traditions 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. 7 Ancient Roman Curses You Can Work into Modern Life Yet though their utterers may have been unconscious of it, non-literal curses were also vital preparation for the high art of real cursing. First Report from His Majestys Commissioners, 52530, 560, 585. 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? 95, 1467; vol. Stereotypically male though in reality mostly female, beggars included people as various as migratory farm labourers, temporarily workless families asking their neighbours for assistance, tinkers or travellers an increasingly distinct ethnic group, and professional itinerants known as boccoughs or bull-beggars.86. 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. 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. 625, 258. It was used for both cursing and blessing. Rituals and a certain style were required to launch maledictions, to give them energy as the antiquary William Carleton put it.62. 507, 554; vol. Nineteenth-century Irish folk possessed a deep oral literacy and a high capacity for verbal sparring. Botorrita Plaques, the third plaque is the most extended text discovered in any ancient Celtic language. 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. Cambridge Social History of Modern Ireland; Antain Mac Lochlainn, The Famine in Gaelic Tradition, Irish Review, xvii/xviii (1995). Sulis - Mother Goddess, Goddess of Healing Springs - Celtic Goddess 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. 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. To take a few examples: in 1960 Mary Feehily knelt down on the road to use her widows curse, calling for God to smite her neighbour Patrick Watters, who had berated her during an argument about trespassing animals.140 After an inheritance dispute, Ellie Walsh of Carrick spent the five years between 1957 and 1962 solemnly and publicly cursing her neighbour Harry Walsh, going down on her knees, holding up a crucifix, and praying that the curse of God would come to wipe out Harrys family. 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. Magic & Curses. To lay foundations for a locally funded but nationally organized system of poor relief, commissioners traversed Ireland, gathering evidence about poverty from rich and poor, Protestants and Catholics, men and (much less) women.
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