Whether or not the residents really credited the curse, it was politically counterproductive. Had he ever heard about them? Witchcraft and piseogs were straightforward malicious magic, designed to visit harm or death on anybody, whether good or evil, innocent or guilty. 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. Thomas Waters, Cursed Britain: A History of Witchcraft and Black Magic in Modern Times (Yale, 2019), ch. For victims, being cursed could be nerve-shatteringly intimidating. Also: Curse of Cain, Belfast Telegraph, 26 Nov. 1971, 5; 11 Sept. 1972, 3. 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. Dite agus loisceadh ort. Catholic priests were well placed to excel at the theatrical art of cursing. 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. Some of the more inventive could be used in our 21st-century livesjust swap out the Roman names and use your imagination to get dark magic to do your bidding. Hannes Magerstaedt/Getty Images In February. 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. Lady Wilde, Ancient Legends, Mystic Charms, and Superstitions of Ireland, i (Boston, 1887), 191. Female tenants joined the Land League (187981), the organization that fought for tenants rights, but were barred from leadership positions and from speaking at public meetings. Murphy, Diocese of Killaloe in the Eighteenth Century, 258. 1862. 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. This, I pray.1, This article is about historic Irelands penchant for cursing. 1846; Ballyshannon Herald, 17 July 1863. Noonans auction house will soon sell a small bronze statue featuring a man holding a large penis in his right hand, in Mayfair, London. This had various causes: emigration, population decline, the near disappearance of the precarious peasant class, the increased availability of official poverty relief, and new laws criminalizing wandering begging. May his neck get stiff, they mumbled.44, More serious were musical curses, stinging ballads calling for uncanny retribution. (Dublin, 1847), 369. Whereas metaphorical curses were daily occurrences, real cursing was deeply serious and comparatively rare. 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. Curses were written on tablets made of thin pieces of metal that were then folded or rolled. 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. 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 stipulation and binding only speculated on in earlier scholarship. Curses in Ireland come from the usual roots of mythology and include folk magic, charms, and were usually used for nefarious means. Andrew Sneddon, Witchcraft and Magic in Ireland (Basingstoke, 2015), 53. (Dublin, 1834), i, 34950. NFC, Schools Collection: vol. Psychosomatically, it can heal, injure and even kill; intimidate, haunt and terrify; or invigorate, inspire and empower. 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. Archaeologists Find Ancient Magic Curse Tablet in Jerusalem In a world where people firmly believed in the existence of gods and goddesses, it is possible that the curse tablets made potential criminals think twice before committing a crime. John Gamble, Sketches of History, Politics, and Manners, in Dublin, and the North of Ireland, in 1810 (London, 1826), 201. They received many different answers, but one thing was clear. Cursing was demanding, sophisticated, formidable and imposing. The emigration and land consolidation following the Great Famine meant that female farmers (most of whom were widows) made up a growing proportion of tenants, from 4 per cent in 1841, to 15 per cent by 1911.133 Landlords were evicting unprofitable tenants but farmers fought back, particularly during the Land War of 187982, using non-compliance and intimidation. Their money would melt in their pockets, apparently.122 During the bloody years of the Irish War of Independence (191921), murderous republicans also felt the force of clerical imprecations, if they killed well-liked local characters.123. 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. Publicly, respectable men insisted they did not. Cess is from success. NFC, Schools Collection: vol. Minutes of the Evidence Taken at the Trial of the Galway County Election, 211. 95, 112. Borrow, Wild Wales (1862), iii, 417, 422, 434, 436. Some men interviewed by Irish Poor Law Commissioners in the early 1830s admitted this. Cuchulain in Battle" by Joseph Christian Leyendecker (1874 - 1951) shows the famous Irish warrior flanked by a crow, often thought to be a manifestation of the Morrgan or badh. Carefully calibrated to absolutely ruin enemies, real cursing differed in many ways. 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. A magical art like this deserves neither our condescension nor a staid and lifeless dissection, but our (perhaps begrudging) respect. 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. 460, 294; vol. 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 words for curses and cursing did not really overlap with the vocabulary for witchcraft and piseogs, as evil spells were sometimes called. 1901. Christiaan Corlett, Cursing Stones in Ireland, Journal of the Galway Archaeological and Historical Society, lxiv (2012). Saxon (Bedlington, 1877), 10910. Widows were certainly plentiful and needful of power. May you be accursed in the sight of God, and hated by your fellow man. Titim gan ir ort. Fairies, rural remedies, stone circles and holy wells have made a modest comeback, in early twenty-first-century Ireland. In any case, there were fewer reasons for clerics to curse. 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. Carleton, An Essay on Irish Swearing, 348. 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. A few tried to send the maledictions back. To signify this, real cursing used scarier and more complicated wordplay. Mal de Ojo of Mexico 2. Also: First Report from His Majestys Commissioners, 525, 530, 537. Kuhling, New Age Movement in the Post-Celtic Tiger Context, 177. Instead, the tradition faded with the massive reduction in begging that followed the Great Famine. Since the late 1920s it had been involved in the Irish Free States censorship of immoral books, cinema and journalism. Bathed in righteous power, steeped in the Holy Spirit, it was obvious that they should possess awesome imprecations. Botorrita Plaques, the third plaque is the most extended text discovered in any ancient Celtic language. For instance, in ancient Greece around the 5th century BC, artifacts called "Tablets of Curse" could be made. After that, the curse tablets were buried, placed into a well or a pool, or even hung on the wall of a temple. 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. The time has come for redress. Santeria Curses 3. May you die without a priest. Ancient cultures used curses to invoke deities, to bring punishment upon enemies, and to express dissatisfaction with someone or something. Tutankhamun 2. Gearid hAllmhurin, Flowing Tides: History and Memory in an Irish Soundscape (Oxford, 2016), 67. These collective groups, often categorized as Celtic tribes, were ruled by kings or high chieftains, with power sometimes shared by dual authorities. 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. 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. Even so, cursing was not dead. Amongst these strategies was cursing. Catholic mothers curse on killers, Belfast Telegraph, 2 Mar. K. Theodore Hoppen, Elections, Politics, and Society in Ireland, 18321885 (Oxford, 1984), 21213. Ancient Roman Curses 1. Hibernia's ancient lords and chieftains were notorious cursers, as were the saints who converted the Emerald Isle to Christianity, medieval Irish churchmen, and the Gaelic bards. 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. 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. 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. Sean OFallon, Irish Curses, Northern Junket, xi (n.d.), 28. Cursing was not only an intimidating magical weapon, but also a dark therapy. Druidry in Contemporary Ireland, in Michael F. Strmiska (ed.) Hugh Dorian, The Outer Edge of Ulster: A Memoir of Social Life in Nineteenth-Century Donegal, ed. The history of Irish cursing underlines how mystic forces and supernatural powers can resonate incredibly strongly in modern societies, if they chime with peoples struggles and are indulged by complacent authorities. Kerry Evening Post, 19 Sept. 1835; Niall R. Branach, Edward Nangle & the Achill Island Mission, History Ireland, viii (2000), 358. May you live a hundred years, may you pass unhurt through fire and water, may the gates of Paradise be ever open to receive you.90 But if there was still no luck, and they were desperate or frustrated enough, beggars might curse. The curse was known in Scotland too, and may have been brought to Ireland centuries ago by Presbyterian settlers (though the transmission could have been the other way).147 One of the most baleful curses known in Ulster, the folklorist Jeanne Cooper Foster was stunned to learn that, as late as the 1940s and 1950s, the fire of stones curse was still used.148 It was always levied in connection with evictions, she discovered, with cases occurring in Downpatrick, Bushmills, County Down, and even on Belfasts famously Protestant Shankill Road. Nineteenth-century Irish folk possessed a deep oral literacy and a high capacity for verbal sparring. 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. In this epic struggle, priests curses were potent forms of intimidation, which helped the notionally peaceful Catholic Association exercise great pressure on voters, whilst at the same time remaining just within the pale of the law. Quoted in John D. Brewer with Gareth I. Higgins, Anti-Catholicism in Northern Ireland, 16001998: The Mote and the Beam (Basingstoke, 1998), 111. 78, 153; MS 42, 203; MS 538, 212. 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. Curse Dolls 4: Dido's Curse upon Troy IV. John ODonovan, Folk-Lore. George Borrow, Wild Wales: Its People, Language, and Scenery, 3 vols. 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. (London, 1902), i, 310; Dublin Weekly Register, 11 May 1844; Dublin Daily Express, 20 Apr. 1886. Drawing on these sources, this article begins the study of modern Irish cursing. ), Foclir Gaeilge agus Barla (Dublin, 1904), 200. 1890; 24 Mar. Ronald Hutton, Witch-Hunting in Celtic Societies, Past and Present, no. 640, 75. If . Parliamentary Elections (Corrupt And Illegal Practices) BillBill 7, Hansard, cclxxx, col. 84293 (18 June 1883). Yet it is probably safe to assume that, in nineteenth-century Ireland as in the ancient world and elsewhere, special curses existed for attacking penises, breasts, vaginas and arses. 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. 1. Quoted in: Ignatius Murphy, The Diocese of Killaloe in the Eighteenth Century (Dublin, 1991), 129. The relationship is revealed in the timing. Curses were part of many peoples begging strategies. Sulis - Mother Goddess, Goddess of Healing Springs. 149 (Nov. 1995), 368. She was considered as a nourishing, life-giving mother goddess and as an effective agent of curses wished by her votaries. Here's our pick of some top ancient Irish curses: 1. Something obvious like bad luck to you invited the reply good luck to you, thin; but may neither of them ever happen. Number III of Tracts Published by the Society for Promoting Christian Knowledge and Practice in the Kingdom of Ireland (Dublin, 1787); T. C. Barnard, Reforming Irish Manners: The Religious Societies in Dublin during the 1690s, Historical Journal, xxxv (1992), 820. Historic Ireland is famous for its superstitions, magic and alternative beliefs. The distinction was important. Archbishops of Ireland, as a General Catechism for the Kingdom (Dublin, 1836), 42. Captain Prout [John Levy] (ed. First Report from His Majestys Commissioners, 449, 550, 565, 577, 628, 648. Cursing was largely ignored during the late 1800s and early 1900s occult revival in Ireland. Their greatest impact was at places like Doughmakeon and Oughaval in County Mayo, where during the early nineteenth century galvanized clergymen cleared their parishes of ancient cursing stones, destroying or burying unusual rocks that had long been used to lay powerful maledictions.24 A good number of these sinister monuments remained, however, including the bed of St Columbkille, a hillside rock near Carrickmore village, which was still being used to lay curses during the 1880s, as well as cursing stones on the island of Inishmurray in Sligo Bay and St Brigids stones near Blacklion in County Cavan (see Plate 1).25 The anti-cursing laws were sporadically employed and supplemented by the Town Police Clauses Act of 1847 and the Towns Improvement Act of 1854, both of which forbade profane language.26 But cursing was too deeply embedded in everyday life for crackdowns based on vague legislation to be effective. 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 . 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. 78, 153. 498, 307; vol. 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. A kneeling woman, perhaps a widow, calls down a curse on the landlords evicting her family. He talked volubly about dozens of topics, but when curses were broached, Michael went quiet. the Roman Catholic Bishop of Down and Connor, (12 May 1818), PRONI, MS D1375/3/35/15. Did people fear beggars curses? Ancient Latin Curses 1. ), Foclir Gaeilge agus Barla, 200, 687; Samuel Lover, Legends and Stories of Ireland (Dublin, 1832), 187. 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. Curse tablets found at Bath appeal to Sulis to punish the perpetrators of the crime. Corinne A. Kratz, Genres of Power: A Comparative Analysis of Okiek Blessings, Curses and Oaths, Man, new ser., xxiv (1989). Partly this was because the church hierarchy was now firmly in control. Like the New Age movement internationally, in Ireland this revival was principally concerned with holistic wellness and spiritual exploration. Ruth Harris, Possession on the Borders: The Mal de Morzine in Nineteenth-Century France, Journal of Modern History, lxix (1997); Bourke, Burning of Bridget Cleary. 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. 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 female beggars wore their hair down, as if to imply that they were already in the cursing pose. The good versus evil model is simple and was always popular in Irish folk tales. Many thanks to the librarians and archivists who helped me locate sources for this article. Full analysis of ancient and medieval expressions of Celtic cursing, using evidence ranging from magical charms to curse tablets. 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. But evidence from other sources confirms not only that priests deployed their curses politically, but also that some Catholic bishops actively encouraged them. To make a curse stick, it was best to say something dreadful, complex and difficult to rebut. 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. College Dublin M.Litt. 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. 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. May the flesh rot off your bones, and fall away putrid before your eyes. 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. 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). Curses had many connotations and Irish people used them to joke, flirt, lament, insult, threaten and rage. Formally, the Church forbade it. If potatoes, grain or a few pennies still were not forthcoming, they could begin hinting at more mysterious powers. First Report from His Majestys Commissioners, 761. Ultimately though, cursing was no longer being embedded in youngsters minds. To explain this it is helpful to take an unfashionably functionalist approach, which shows how cursing most persisted when it was useful. Patricia Lysaght, Visible Death: Attitudes to the Dying in Ireland, Merveilles & contes, ix (1995), 34; Galway Mercury, 26 Apr. As well as publicly uttering maledictions, Irish women used modern means to advertise the dark forces they had unleashed. With the legal system generally trusted to provide fair outcomes, perhaps there was little need for a justice-based supernatural punishment. Roscommon and Leitrim Gazette, 4 Apr. 119, 507. Catholic Emancipation Petition of the Roman Catholic Bishops of Ireland, Hansard, xvi, col. 796 (2 Mar. J. J. M. Vingerhoets, Lauren M. Bylsma and Cornelis de Vlam, Swearing: A Biopsychosocial Perspective, Psychological Topics, xxii (2013). Those land-grabbers never had a bit of luck. 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. The beggars curse did not decline because it was formally disproved. Curse Tablets. The Curse of the Knights Templar II. . In nineteenth- and early twentieth-century Ireland, women usually wore headscarves when outdoors, to keep warm and as nods to strong patriarchal conventions of modesty and respectability. In multilingual Ireland, people cursed in many tongues. Source: Wellcome Collection. farm in the townland of Coolnagarrane in County Cork. It also reminds us that not all types of magic share the same chronology of rise and fall, growth and decline, enchantment and disenchantment. 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. Hibernias ancient lords and chieftains were notorious cursers, as were the saints who converted the Emerald Isle to Christianity, medieval Irish churchmen, and the Gaelic bards.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 parties.6 The idea had important consequences. A geis or geas (pl. "May you all go to hell and not have a drop of porter to quench your eternal thirst" For some Irish people, no porter is hell so the two are. Driver Jailed After Placing Lurid Widows Curse on Garda that Her Family Would Die, Irish Examiner, 8 Jan. 2019, . 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. Yet Irish societys patriarchal conventions hampered womens capacity to oppose. The first drop of water to quench your thirst may it boil in your bowels. Cara Delay, Uncharitable Tongues: Women and Abusive Language in Early Twentieth-Century Ireland, Feminist Studies, xxxix (2013).