Part 17

It would appear that this practice is comparable with the quenching of a cinder in water—by wetting, the fire of the eye may be supposed to be extinguished beneficially for the one on whom it might have an evil influence.

PREVENTING BY CHURNING

It is specially difficult to distinguish between the Evil Eye and witchcraft in the case of loss of the due produce of cattle—butter, cream, &c. Certain preventatives are good for both. When any one is churning and a visitor enters to whom any suspicion is attached of the power of interfering with the butter, any such power can be taken from her by getting her to do a spell of the churning. A woman, a strong believer in witchcraft and the Evil Eye, invariably if she happens to go into a house where churning is going on, takes the churn staff and gives a pull at the churn, believing, by this means, that she frees herself from suspicion if the churning go wrong. This woman, though a professed believer in witchcraft and the Evil Eye, neither professes practising it nor has ever been suspected by others.

An Excise officer in Islay kept some cattle. The servant was churning, but though there was an appearance of butter, it could not be brought to anything. The mistress of the house wondered what had come over the milk, and a neighbour said that a woman who lived in the neighbourhood, credited with the Evil Eye, had been in, and added, the best plan was to send for her and get her to take a spell at the churn, which would neutralise any bad influence she might have exerted. Acting on this advice, the woman was sent for, and on coming was requested to give a turn at the churn. She did not seem to be very willing, but no further remark being made, she took the churn staff and churned for a while, and the butter was got all right.

Another woman who was present when this was told doubted it being in anybody’s power to do harm in that way, whereupon the reciter declared that she believed it to be quite true and had experienced it with the same woman, and then detailed how she had caused the fowls to drop soft-shelled eggs, already quoted.

A domestic servant, speaking of this churning difficulty, said that when she went into houses where they were churning they would not mind her. “Many a time,” she added, “they have asked me to give them help with the churn.” She apparently had not appreciated the reason of her assistance being asked.

The explanation suggested for this procedure is, that if one does not want the churning to be successful they will not do anything to assist it; and, vice versâ, if they do give their help it is considered as evidence of their desire to bring it to a successful termination.

PREVENTION BY PECULIARITY IN CLOTHES

When speaking of the liability of nice-looking, well-dressed children suffering injury, the prevention by turning an article of clothing outside in was mentioned. The authorities in these cases are from Harris and from Islay. To show further the extent of this belief, a Ross-shire man says a thing he has often seen done for the prevention of evil influences was to turn a child’s coat or other garment wrong side out, because: “It is believed that a witch is rendered powerless in respect of any person who happens at the time when they might be injuriously affected to be wearing any article of clothing wrong side out.”

Another preventative in connection with clothing also comes from Harris. When a dress is put on for the first time a small burning peat or burning stick is waved over it, inside and out, and this is believed to be an efficient protection of the wearer from an attack by the Evil Eye. This is evidently the purification by fire already alluded to.

Attracting the Evil Eye by a piece of cloth also appears in the following from a farmer and office-bearer in the church, a man of about seventy, but an undoubted believer in what we may call superstitions. Where he was brought up a rag was put in a bruchag (cranny) of the wall at the head of every milk cow in the byre as a protection against the Evil Eye.

TAR AS PREVENTATIVE

The application of hot pitch to open wounds in ancient surgery is a well-known fact. It may have acted as an antiseptic, and like its congener tar applied for skin eruptions, may have so got into popular use as a preventative of evil. In the island of Islay tar was well known as an application against the Evil Eye, but its use seems to have been restricted to Beltane night, May Eve. One of our reciters, a man now of about fifty, when herding cattle as a boy remembers how all the time he was on the farm of C. at a fixed hour on Oidhche Bhealtuinn he went to the byre with the farmer and his son. They took with them a small pot of tar and a bit of stick, little larger than an egg-spoon. Our reciter held the dish while the son took hold of the ears of each of the cattle in turn and the old man put a little tar into each ear with the stick. If any words were spoken the boy did not hear them.

Another old man, a man of eighty, can neither read nor write, without any English, adds to the putting it in the ears that it was also put on the noses of the cattle for the purpose of “preventing injuries from the Evil Eye.”

Another, a woman of about fifty-five, says her father was regular in the habit of putting tar on the horns of his cows on May Eve to protect the beasts from the Evil Eye.

A fourth reciter says he has often seen it put on the horns and ears, and also rowan berries tied to the cows’ tails on the same occasion, and adds that this was usually accompanied with the repeating of some good words to protect the beasts from being hurt with the Evil Eye.

The germicide powers of tar products seem to have been further reaching, and even more highly appreciated in those days than they are now.

NICKING THE EAR

The ears, we now see, played a prominent part in the treatment of cronachadh, and we learn on the authority of a minister how that in the case of a quey supposed to be affected by the Evil Eye, the owner loosed it from its stall, cut a slit in its ear, repeating some incantation the while.

From a man of about fifty-five, a joiner, we have confirmation of this. He remembers of a beast dying where he lived when he was a boy, and of seeing the woman to whom the animal belonged and another cailleach sitting over the dead beast cutting a piece out of its ear. They kept the piece they cut. On asking why the women were handling the dead animal, he was told that the piece cut from its ear would prevent an Evil Eye affecting the rest of the cattle.

Weak or unhealthy eyes are in popular belief cured by piercing the ear (and wearing earrings).

URINE AS PREVENTATIVE

The detergent, and let us say with all gravity, the cleansing power of stale urine, is well known, and it is hardly to be wondered at when we find this used to clear away, as it were, evil influences.

“There was at one time a farmer in Gruinart who used regularly to sprinkle his cows when putting them out with the contents of the chamber pot. This was with the view of protecting them against witchcraft, and I have done that myself.”

Our informant for this was a woman of about sixty. This is supported by another reciter in Islay, who said it was done in the morning.

Two other reciters tell that it was done in spring, or the early part of summer, when they were put out on the grass “for the first time that season.” The sprinkling was done with a broom from the chamber pot as the cattle were passing out of the byre.

What was good for cows was also considered good for horses; they also got their share of attention. Finally, in this particular, an intelligent crofter’s wife who can read, and is of about seventy years of age, informs us that it was customary to collect the bedroom slops for a day or two before the birth of a child. So soon as the child was born, to prevent any mischief from cronachadh, the house was sprinkled both outside and in. She saw this done in her mother’s house.

The remark that this sprinkling was done when the cattle were first turned out, and of a statement that it was common among farmers to have the services of a man believed to have colas to notch the ears of cattle on May Eve against witchcraft, have to be taken together, May Day being supposed to be a specially active moment for the witch sisterhood. Two reciters mention this sprinkling with “salt” and “urine” in connection with each other. That they were looked upon as having somewhat the same action there can be no doubt, whatever analogy drawn between the two may have existed in the mind of the reciter. One of the two reciters gave an instance which, though undoubtedly unperceived by the narrator, throws a sidelight upon the ideas connected with it. The mother of our reciter consulted an eolas man for the bettering of defective churning. He gave her a bottle, directing her to hold it in her hand all the way on her journey home, and on no account to let it touch the ground. When she got home she was to sprinkle some of it on the cow and the outside of the churn, and round about it. On her way home she rested for a minute, and forgetting about the instructions, put down the bottle. Sprinkling the cow did no good, and the scientist was again consulted. “Leig thu leis fheum a chall,” ars S. (“You allowed it to lose its usefulness,” said S.) “Rinn i gair bheag ag’radh gun do leig i sios e car mionaid.” (“She smiled, saying that she had let it down for a minute.”) “Chaill thu e mata.” (“You have lost it, then.”) Now comes the incident mentioned on page 119 of his retiring to the back of the house and giving his consulter the slip of iubhar-beinne (juniper), the flavouring matter of gin, the most diuretic of stimulants.