#PAGANSCOTLAND

[blairstales]

Loch Maree: Location of an Ancient God, a Dried Up Healing Well for Curing Insanity, and a Wishing Tree

Loch Maree is a fascinating place. It has two graves attributed to a King of Norway and a King of Ireland’s daughter, a plaque for the last woman(named Wynn) burnt as a witch in 1722, and an ancient god named Mourie.

The “official” story of Loch Maree say’s that it got it’s name thanks to a man called St Maol Ruanaidh, and that it was he who somehow made the sacred well flow with healing waters. However, the name of the loch is older than that, and instead is named after a god.

Sir A. Mitchell, writing in 1860, says : “The people of the place speak often of the god Mourie instead of St. Mourie.” An old man in the district told him the island’s name “was originally Eilean mo Righ (the Island of my King), or Eilean-a-Mhor-Righ (the Island of the Great King), and that this king was long ago worshipped as a god in the district.” The Folklore Journal; Vol 4, Issue 4 by Gertrude M. Godden (1893)

Two records from 1656 (Presbyery Records) voice concern about “the abominations within the parishes of Garloch” in regards to sacrificing bulls on the 15th of August, as well as pouring milk upon hills. Despite the pressure to stop, the practice continued to the late 1700’s.

Offerings of food and milk were not the only reasons people would visit the area; travelers also came with the intent of curing “insanity” with the healing powers of the well on the island.

"The earliest allusion to the healing powers of the well is the mention of it in 1656 as the resort of the lunatic- In 1774, Thomas Pennant describes how the patient “is brought into the sacred island, is made to kneel before the altar, where his attendants leave an offering in money. He is then brought to the well, and sips some of the holy water. A second offering is made ; that done, he is thrice dipped in the lake.” The Folklore Journal; Vol 4, Issue 4 by Gertrude M. Godden (1893)

The bringing of mentally-ill people to the island continued until the well dried up, and local lore blames that on a man who allowed his dog to drink from it. The man apparently wanted to cure his “mad dog,” —which often means the poor dog had rabies— but despite his good intentions, the act caused insult and the well ran dry.

After the well dried people continued to visit the island, but now focused their attention on the “wishing tree.” For it, people would attach offerings to the tree, which was then known for less-specific healing properties.

 ” It is said that if anyone removes an offering that has been attached to the tree, some misfortune, probably the taking fire of the house of the desecrator, is sure to follow. To each of the hundreds of nails, he says, ” was originally attached a piece of the clothing of some patient who had visited the spot.” The Folklore Journal; Vol 4, Issue 4 by Gertrude M. Godden (1893)

The surface of the wishing tree was described as white and covered with coins, nails, and other metal objects. At the base of the tree was a small hole with stones and rocks, which was where the well once was.

Sadly, just like how the waters running dry was blamed on a well-meaning person, the death of the tree also came at the hands of well-meaning people. Instead of silver coins or iron nails, people moved on to something more readily available; copper coins.

This was made popular after Queen Victoria visited the island in 1877 and added her own coin, and people still add to them in every available space today(even if the wood is unrelated to the original tree).

This is something I strongly advice against doing. Copper coins can cause copper poisonings to the area, which is what killed the wishing tree. Even if there is no life left on the island, the copper can still be harmful for wildlife. This is actually a common problem for coin wishing wells with fish; where the copper poisoning gradually kills the fish.

#mourie #gods #gods of scotland #PaganScotland #pagan scotland #wishing tree #wishing trees #coin tree #fairy tree #Scottish Gods #Scottish paganism #TheOldGods #WaterTypeFairies

[blairstales]

Historical Hogmanay (Scottish New Year)

Hogmanay is the name for the Scottish New Year Eve, and was once thought to be a time when the veil was thin, allowing all sorts of creatures from the Otherworld into ours. Some theorize that this supernatural aspect is even where the name came from.

 “We know that on this night it was considered necessary to propitiate the dwellers in fairy-land, who, with the Phynnodderees, Witches, and Spirits of all kinds, were abroad and especially powerful. We may, therefore, perhaps translate Hog-man-aye into Hanga-man-ey–“mound-men (for) ever,” the Fairies being considered as dwellers in the hows (or tumuli, or green mounds)…-“ The Folk-Lore of the Isle of Man by A. W. Moore[1891]

The pagan roots of the festival were once clear, and some locations held onto those traditions longer than others. For example, the Isle of Man once had a person puppet a horses head made of wood that was called White Mare.

“He went round the table snapping the horse’s mouth at the guests who finally chased him from the room, after much rough play.” The Folk-Lore of the Isle of Man by A. W. Moore[1891]

Similarly, some places in Scotland had a person in a cows hide who would be chased around the house by people with sticks.

“Each then pulled off a piece of the hide, and burnt it for the purpose of driving away disease.” The Folk-Lore of the Isle of Man by A. W. Moore[1891]

Many of the traditions have died out, while others might still seem familiar.

Fires

For some on the last day of the year, the fire was to be smothered and made smooth. First thing in the morning, you would look for prints in the ash.

“The first thing on New Year’s morning was to examine if there was in the ashes any mark like the shape of a human foot with the toes pointing towards the door. If there was such a mark, one was to be removed from the family before the year was run. Some climbed to the roof of the house and looked down the “lum” for the dreaded mark.” Notes on Folk-Lore of the North-East of Scotland by Walter Gregor, M.A. (1881)

For others, the fire was not allowed to go out all night.

"It was a practice not to be neglected to keep the fire alive in the house all night. No one was to come near it but a friend, and, as an additional security against its going out, candles were kept burning. Hence, the other name given to the night, Oidhche Choinnle, i.e. candle night." Witchcraft & Second Sight in the Highlands & Islands of Scotland by John Gregorson Campbell (1902)

If the fire did go out, you would be on your own. It was considered unlucky to give out fire on the first day of the year, so your neighbors would be unlikely to assist.

“It gave the means to witches and evilly-disposed people to do irreparable mischief to the cattle and their produce. The dying out of the fire was, therefore, a serious inconvenience in days when lucifer matches were unknown.” Witchcraft & Second Sight in the Highlands & Islands of Scotland by John Gregorson Campbell (1902)

Juniper Saining

“On New Year’s day the Highlanders burned juniper before their cattle.” Old Scottish Customs, Local and General by Ellen Emma Guthrie 1885

Saining is a set of practices to cleanse or ward off evil, and juniper smoke is one example of it. Saining could be done at any time of year, but it was though to be stronger during times when the veil was thin.

Every room was cleansed with the smoke, and so were humans and cattle.

“Stewart in his “Popular Superstitions of the Highlands of Scotland” tells how on the last night of the year the Strathdown Highlanders used to bring home great loads of juniper, which on New Year’s Day was kindled in the different rooms, all apertures being closed so that the smoke might produce a thorough fumigation. Not only human beings had to stand this, but horses and other animals were treated in the same way to preserve them from harm throughout the year. Moreover, first thing on New Year’s morning, everybody, while still in bed, was asperged with a large brush.” Christmas in Ritual and Tradition, by Clement A. Miles, [1912]

Mumming

Mumming or guising is something people tend to associate with Halloween (trick-or-treating), but it also happened on Christmas and Hogmanay. Mummers (commonly poor folk) would entertain in exchange for food and drink.

Here is an example of just one rhyme:

“Get up, goodwife, and shake your feathers, And dinna think that we are beggars; For we are bairns come out to play, Get up and gie’s our hogmanay!” Christmas in Ritual and Tradition, by Clement A. Miles, [1912]

Drinking

This is something people will recognize; drinking. People would get together with food and drinks (typically het pint).

“On the approach of twelve o’clock, a hot pint was prepared—that is, a kettle or flagon full of warm, spiced, and sweetened ale, with an infusion of spirits. When the clock had struck the knell of the departed year, each member of the family drank of this mixture ‘A good health and a happy New Year and many of them’ to all the rest, with a general hand-shaking.” Christmas in Ritual and Tradition, by Clement A. Miles, [1912]

When midnight hit, you would share with neighbors.

"Even the poorest in Scotland exchange sips of hot spiced ale, and make offerings of cakes, buns, and shortbread to their neighbours when ushering in the New Year on the stroke of midnight." Manners, Customs, and Observances: Their Origin and Significance by Leopold Wagner[1894]

First Footing

Who was first to enter your home on the new year could alter your luck for the year.

“The first-footers are off and away, flying in every direction through the city, singing, cheering, and shaking hands with all and sundry.” Christmas in Ritual and Tradition, by Clement A. Miles, [1912]

For many places, you would hope it to be a dark-haired man.

#hogmany #hogmanay #new year #new years #scottish #scotland #scottish new year #new year scotland #pagan #paganism #scottish paganism #scottishpaganism #historic #history #historical #Festivals #PaganScotland #pagan scotland #scottishpagan #ImportantScottishDays

[blairstales]

Have you heard about Crom Dubh na Nollaig? In Ireland, he is far more different than he is in Scotland. In Ireland, he has two main backstories:

In association to Saint Patrick where he serves as a point of conflict

A god for whom people left flowers for at Altóir na Greine(Altar of the Sun) on Crom Dubh Sunday until the alter was destroyed for construction in the 1800's.

In parts of Scotland, however, Crom Dubh na Nollaig was the personification of the wind howling in the chimney during Yule/Christmas("Nollaig" is another name for Christmas), and his howling reminded children to behave or risk being taken by him. There is a short historic audio recording about him here.

(And before someone mentions it, yes I am aware the above image is of Krampus. It was the closest I could get)

#scottishfolklore #scottishchristmas #scottish folklore #scottish christmas #christmas #scotland #yule #yule scotland #scottishyule #scottish yule #myths #myth #mythology #scottish #krampus #scottish paganism #PaganScotland #paganism #pagan #Festivals #fairyart #ImportantScottishDays

[blairstales]

Traditional Ways to Celebrate a Scottish Yule/Christmas

In this post I want to talk about traditional Yule practices in Scotland, but it may be noticed that there is little to no talk about going to church at all. This is not an intentional slight against the church, but simply that my sources don’t tend to mention it as part of the celebrations. Instead, most the traditions mention time with family and friends, as much and as grand of food as one could afford, and traditions to fight darkness/evil spirits.

All that may seem strange, but many of the traditions we do today were also done in Scotland. For example, the very idea of the Christmas Card is said to have been invented in Edinburgh.

"The idea of the greetings card was proposed to Mr. Drummond by an Edinburgh friend, Mr. Thomas Sturrock of Trinity, and the engraving was made by Mr. A. T. Aikman. It was the face of a cubby-cheeked boy with twinkling eyes, his face crinkled with laughter." Silver Bough: Vol 3 by F. Marian McNeill

Other traditions will be certainly less recognizable.

If you want to know about the basics of a Scottish historical Yule first, I have a post on that as well.

1. BREAKFAST

Today, some people have a tradition of a big breakfast on Christmas/Yule day, and that is not a new custom.

"The breakfast on Christmas morning was the best that could be afforded–milk porridge, creamy milk, butter, fish, ect." Notes on The Folk-Lore of the North-East of Scotland By Walter Gregor [1881]

Some people would have mutton, beef, or goose, while others ate a customary dish. People would typically just eat what they could afford, but a common dish was Sowens.

“The other was a cake the leaven of which had been moistened with water poured off “sowens,” which gave it a peculiar acid flavour. It was essential that both these kinds of cake should be baked during the night—at any rate, before daybreak on Christmas morning.” A History of Moray and Nairn by Charles J. Rampini (1897)

The women of the house would typically make it without any men around, then distribute it to the household while they were in bed (breakfast in bed).

Nine o’clock was an orthodox hour in Carglen , and at nine o’clock it was the orthodox rule to retire to rest , even on the eve of Yule . That is to say , the men folks retired ; the women were busy with the “ sowens ” -mysterious decoction ! So we all went to bed till midnight , and at the mystic hour of twelve the female folks awoke us , and deluged our stomachs till they could hold no more with the sweet , vile “ sowens . ”  The Folks O’ Carglen, Or, Life in the North Book by Alexander Gordon (1891)

2. FIRST-FOOTING

Just like on Hogmanay, some places practiced “first footing,” where it was considered lucky if a dark haired person was first to enter.

To start, a person would open the door, and be lucky for doing so. This was called “letting in Yule.”

"In some parts of Scotland , he who first opens the door on Yule Day expects to prosper more than any other member of the family during the future year because , as the vulgar express it , “ He lets in yule . " ”British Popular Customs, Present and Past; Illustrating the Social and Domestic by T. F. Thiselton-Dyer (1848-1923)

Then comes the superstition regarding hair. If the first person to enter your home had dark hair, that was also lucky.

3. NEW CLOTHES

It was often considered necessary to wear new clothes on Christmas day, and those without it would be rudely ridiculed.

Every means was used to have some piece of new dress, no matter how small. The one who was so unfortunate as to be without such a piece of dress bore the name of “Yeel’s jaad. Notes on The Folk-Lore of the North-East of Scotland By Walter Gregor [1881]

4. DANCING

Balls were one way to celebrate, and some were so much fun, that they could go on until daylight. Most commonly, these were held in barns.

"Balls were among the amusements of the season. A barn, conveniently situated for the district and sufficiently large, was selected. It was swept as clean as possible, and filled up with seats round the wall–deals supported on all manner of supports–stones, turf, cart-wheel bushes, bags filled with grain, &c. A plentiful supply of eaten cakes, biscuits, cheese, fish, ale, porter, whisky, and sugar for the toddy, was got, and committed to the care, of a few of the “hehds o’ the ball.” Notes on The Folk-Lore of the North-East of Scotland By Walter Gregor [1881]

5. GAMES

After breakfast, games would be played. This could be anything from Shinty, to a shooting contest, to some other type of game.

"As the day advances , those minor amusements are terminated at the report of the gun , or the rattle of the ball – clubs – the gun inviting the marksman to the ” Kiavamuchd , ” or prize – shoot ing , and the latter to ” Luchd – vouil , ” or the ball combatants – both the principal sports of the day ." The Popular Superstitions and Festive Amusements of the Highlanders of Scotland by William Grant Stewart (1823)

6. SAINING

Saining is the process of cleansing something or bestowing protection from the powers of evil. These could fight fairies, witchcraft, the evil eye, or bad luck.

On the 24th, fairies and trows in particular were said to be out in full force, so extra protection was in order.

In the case of Christmas, Juniper smoke may be used.

"A fire was kindled in each byre on Christmas morning, and in parts of the country the byres were purified by burning juniper in them." Notes on The Folk-Lore of the North-East of Scotland By Walter Gregor [1881]

As well as that, if you did not want something to go missing, it was recommended to put it away.

7. DINNER

Dinner traditions would change depending on your wealth and location.

"To have flesh for the Yeel dinner great exertion was made, as it was thought that the cattle would not thrive during the year if it was awanting. It was a custom not to sit down to the great dinner of the year till after sunset. The Yeel kebback was cut by the gueedeman. During the whole time of Yeel the diet was more generous than at other times." Notes on The Folk-Lore of the North-East of Scotland By Walter Gregor [1881]

Sometimes, the main dish would be dumplings or fish.

“Yeel” fish was bought. Sometimes this was done from fisherwomen who carried them over the country. Sometimes those in better circumstances went to the fishing villages, and bought the fish from the boat, carried them home, cured them, and smoked them on the kiln. Notes on The Folk-Lore of the North-East of Scotland By Walter Gregor [1881]

Even the cattle and sheep would get extra sheaf on Yule and New Year.

8. STORIES

Stories were a must, and sometimes that involved heading out to collect a good (old) storyteller.

This errand , on which we suppose the gude man and his assistants employed , is the procuring of Calluch Nollic , or Christmas Old Wife , an indispensable requisite for this occasion , and it will perhaps puzzle some of our readers , to guess the purpose for which the good woman is wanted . The Popular Superstitions and Festive Amusements of the Highlanders of Scotland by William Grant Stewart (1823)

Interestingly, other places had story traditions as well. For example, ghost stories were a common Christmas pass-time for the Victorians.

#scottish christmas #scottishchristmas #scottishyule #yule #yuletime #yuletide #history #historic #christmas #scotland #PaganScotland #Festivals #ImportantScottishDays

[blairstales]

Healing Wells and Fairy Trees

Healing wells, which are springs or small pools of water thought to be magical, have a long history of tradition that dates back to pagan times.

“In pagan times, wells and springs were believed to be inhabited by a spirit or divinity, who caused the waters to have healing properties to those who drank of them or bathed in them, at the same time propitiating the divinity with an offering.” “The misty isle of Skye : Its scenery, It’s people, Its story” by Eneas Mackay, Stirling, (1927)

I am going to try to cover the basics of them as quick as possible, so please bear with me if I skip bits as I try to keep this post a reasonable length. If I miss a fact you love, please share it for everyone to read.

“Wherever there was a spring, there was life; where-ever there was life, there was a spirit; and each river and loch, each burn and tarn, each bubbling spring had its own deity. In some instances, this primitive guardian deity is found in animal form. Martin mentions a well at Kilbride, in Skye, with only one trout in it. ‘The natives are very tender of it,’ he says, ‘and though they may catch it in their wooden pails, they are careful to prevent it from being destroyed.’ In the well at Kilmore, in Lome, there used to be two fishes that were revered by the folk as lasg sianta, holy fishes.” The Silver Bough: Volume 1  by F. Marian McNeill (1957-1968)

It could be gathered that each holy well in Scotland once had a known spirit or fairy living there, but even the water itself was said to hold power. Jumping over running water was said to be protection from some unseelie fairies, and streams were often were the sites of important events.

“A bargain made over running water was indissoluble. It is the old calling of water as a witness. Lovers who desired to plight their vows with peculiar solemnity repaired to a burn, stood on opposite banks, dipped their fingers into the water, clasped hands across the stream, and so exchanged their vows. It was thus that Burns plighted his troth with Highland Mary.” The Silver Bough: Volume 1  by F. Marian McNeill (1957-1968)

Today, most the wells now go by the name of a Saint. As well as that, while they were mostly referred to as healing wells in the past, their function now is often described as “wishing wells.” There are exceptions to this, though, such as the Fairy Well in one of the islands of the Shetland that was said to often be visited by fairies who would occasionally switch it from water into wine,get drunk, and cause mischief.

As well as that, the trees or bushes which once held the offerings — most commonly a rag from your own clothes — are now sometimes known as wishing trees or fairy trees.

“When trees beside wells had rags hung on them as offerings, they would naturally be reverenced, as the living altars for the reception of the gifts.” Folklore of Scottish Lochs and Springs by James M. Mackinlay (1893)

(Tony Atkin / Strips of Cloth on the Cloutie Tree / CC BY-SA 2.0)

However, other wells had other traditions as well. There might not be a tree or bush at all, and could instead be a stone to place offerings on. Even the types of traditional offerings can change drastically.

“The Cheese Well, on Minchmoor, in Peeblesshire, was so called from the pieces of cheese thrown into it by passers-by as offerings to the fairies.” Folklore of Scottish Lochs and Springs by James M. Mackinlay (1893)

Historically, if possible, you would try to visit a well on a quarter day before the sun was up. Then, there would be a strict set of customs. Some common themes include

Walking three times around the well.

Silvering the water (throwing in a silver coin).

Thinking of your wish while drinking from the well.

Dipping your offering in the water.

Placing your offering at the designated place.

Leave before the sun comes up.

I would not recommend drinking out of a well today, as some have signs saying the water is no longer safe. Instead, there are fairy trees or clootie trees that still have the tradition of leaving a strip of cloth, but do not have a well attached to them. The most popular of these is likely the Doon Hill and Fairy Knowe.

NOTE

If you do visit one of these sites:

For Clootie Wells: Do not bring modern synthetic fabric, since it is hard on wildlife and can kill the trees over time. There are also regular cleanups at many sites dedicated to removing such harmful fabrics. Instead, bring a biodegradable fabric. Instead, bring biodegradable fabrics, such as 100% wool or cotton.

Coin Trees: Do not hammer hammer coins into trees. The original “wishing” tree on Isle Maree died from this, so people have moved on to other trees unrelated to the tradition. It might seem harmless, but the bark is the trees immune system, that people are hammering open. As well as that, most people us copper coins, which cause copper poisoning to the tree.

Coin Wells: Some wells do ask for a coin offering, but specifically a silver coin. Copper coins can cause copper poisoning to the fish.

Finally, please research the history of the area. Not all the healing wells ask for the same offerings, and yet many people ignore that; for example, tying offerings to random trees at a well that only has the traditions of coins. As I have said above, a well even has the tradition of cheese offerings, so not all wells are the same.

Despite this, some people have started leaving plastic toys, shoes, and more. If it’s not biodegradable, its not respecting the tradition, and can kill the site.

#folklore #ScottishFolklore #Scottish Folklore #history #scottishhistory #mythology #magic #fairies #fae #pagan #paganism #scottishpaganism #PaganScotland #animism #PAGANSCOTLAND #SacredSprings #Folkmagic

[blairstales]

Handfasting Was Once a Ceremony for a 1-Year Marriage Trial

Today, handfasting is steadily becoming a common wedding custom where a cord or ribbon is tied around the hands of the bride and groom. Later in history, it was commonly used as a term for a clandestine marriage, and some sources say that later than that, it was more of a trial marriage.

Essentially, a couple who was handfasted entered a trail marriage which lasted a year and a day. If, at the end of that time, they decided it was not working out, they could both decide to not make the marriage permanent.

If the wife found herself pregnant, the child would not be seen as legitimate, but would be taken care of by the father. 1

While all this might sound silly, to Scotland, it was a way to ensure a happy marriage. After all, it was a way to test to see on if you could actually stand being married to someone for life.

Sometimes, whole lineups of couples would be married at fairs or festivals.

"According to tradition , a spot at the junction of waters known as the Black and White Esk , was remarkable in former times for an annual fair which had been held there from time im memorial , but which exists no longer . At that fair it was customary for the unmarried of both sexes to choose a companion , according to their fancy , with whom to live till that time next year . This was called handfasting , or hand – in – fist . If the parties remained pleased with each other at the expiry of the term of probation , they remained together for life ; if not , they separated , and were free to provide themselves with another partner ." Old Scottish Customs, Local and General by Ellen Emma Guthrie 1885

There is a common assumption that it was only the common-class people who entered these trail marriages, but some of the wealthy or high-ranking did as well.

"This “ on trial ” marriage system seems to have been the fashion with ladies of high degree as well as with the Eskdale lasses and lads. Lindsay says That James , sixth Earl of Murray , had a son by Isabel Innes , daughter of the Laird of Innes , Alexander Dun bar , a man of singular wit and courage . This Isabel was but handfasted to him and deceased before the marriage . ”Folk Lore in Lowland Scotland by Evelyn Blantyre Simpson (1908)

It was not, however, seen as acceptable to the whole of Scotland, and eventually met it’s end at the hands of the church.

"Hand – fasting was deemed a social irregularity by the Reformers , and they strove by every means to repress it . In 1562 , the Kirk – Session of Aberdeen decreed that all hand – fasted persons should be married . With the exception of the Highland districts , the time – honoured practice of living together for ‘ ” a year and a day ” ceased to exist shortly after the Reformation." Old Scottish Customs, Local and General by Ellen Emma Guthrie 1885

Luckily, the ceremony found a way to survive as people incorporated it into actual(non-trail) marriages.

Supposedly, it is from this ceremony that the saying “tying the knot” comes from in regards to marriage.

CITATIONS

1

"Mr. Guthrie , in Old Scottish Customs , says , “ If either of the parties insisted on a separation and a child was born during the year of trial , it was to be taken care of by the father only , and to be ranked among his lawful children next after his heirs . The off spring was not treated as illegitimate , because the custom was justified being such and in stituted with a view of making way for a happy , peaceful marriage ." Folk Lore in Lowland Scotland by Evelyn Blantyre Simpson (1908)

#wedding #marriage #scottish wedding #scottishwedding #pagan #scottishpaganism #ScottishHistory #PaganScotland #WeirdHistory #Folkmagic

[blairstales]

Historical Scottish Christmas/Yule Basics

Scotland actually has a relatively short history with Christmas as we would typically think of it compared to other places, namely because it was illegal to celebrate it for a long time.

“Before the Reformation in 1560, Christmas in Scotland had been a religious feasting day. Then, with the powerful Kirk frowning upon anything related to Roman Catholicism, the Scottish Parliament passed a law in 1640 that made celebrating ‘Yule vacations’ illegal.” National Trust For Scotland

Christmas did not become a public holiday in Scotland until 1958. That does not mean that nothing was celebrated prior to that, but if or if not the laws were enforced depended on where you lived.

Many farming communities kept up traditions for a long time even though it was illegal, while other communities moved many of them to Hogmanay.

One thing you will notice while reading historical traditions in Scotland is that instead of Christmas, many people called it “Yule.” The word Yule (which has several alternative spellings) and many of the customs for it were brought over to Scotland by the Norse. Even after the church had firmly settled into Scotland, calling it “Yule” continued for much of Scottish history.

“Every time they are mentioned [in the church-records] it is in connection with some superstitious observances at Yuletide. On one occasion we find John Stewart, Andrew Robertson, and various others, charged with being “ down on the linkcs ” at Yule and charged ” not to do the like again.” One could wish that the Minute had been fuller on such an occasion. “Examples of Printed Folk-lore Concerning Fife: With Some Notes on Clackmannan and Kinross-shires by John Ewart Simpkins (1914)

It is perhaps no surprise that many of the traditions are thought to come from the origins of Yule. For example, Yule logs were very popular; which, by the way, is an actual log, not a dessert. However, wood was expensive and not always easy to get, leading to many people replaced the log with a candle.

In England the Yule log was often supplemented or replaced by a great candle. At Ripon in the eighteenth century the chandlers sent their customers large candles on Christmas Eve, and the coopers, logs of wood. 11-26 Hampson, writing in 1841, says:—

“In some places candles are made of a particular kind, because the candle that is lighted on Christmas Day must be so large as to burn from the time of its ignition to the close of the day, otherwise it will portend evil to the family for the ensuing year.” Credited to w11-26 Hampson, writing in 1841. In the book Christmas in Ritual and Tradition, by Clement A. Miles, [1912]

Yule was not the only other word used in Scotland, either. There was also Nollaig. This word described the celebrations lasting from around Christmas to new year.

There was also:

Oidhche nam bannagan (the night of Cakes) Christmas Eve

Latha Nollaig mhór (the day of big Nollaig): Christmas Day

Oidhche nan Calluinnean (the night of blows): New Years Eve

Latha Nollaig bhig (the day of little Nollaig): New Years Day

As well as the Nordic yule influence, the Roman festival of Saturnella is also thought to have had an influence on the bringing in of evergreen boughs (garland). For Saturnella, Priests obliged people to bring in boughs and springs of evergreens. 

Then, of course, there is the influence of more local paganism, such as for mistletoe. In fact, mistletoe was once thought of as such a pagan thing, that it was not welcome everywhere. Despite that, it became a common decoration.

 Brand ( Popular Antiquities 1819 , vol . 1 . p . 523 ) thinks that mistletoe was never put in churches among ever greens but by mistake or ignorance ; for , says he , it was the heathenish , or profane plant , as having been of such distinction in the pagan rites of druidism , and it had its place therefore assigned it in kitchens , where it was hung in great state British Popular Customs, Present and Past; Illustrating the Social and Domestic by T. F. Thistelton Dyer

Christmas, Yule, Latha Nollaig mhór, or whatever else it may be called, was a big celebration that pretty well stretched from then, to Hogmanay. 

Since it was such a big event, people did everything they could to finish their work before Yule, and they would try to not take new work in the span between the two celebrations. 

Today, most people do call it Christmas, and celebrate it in a way that would me more similar to other countries.

Note: all citations are on my website post here.

#christmas #yule #scottishchristmas #scottish christmas #historical #history #historical christmas #scottish paganism #yuletime #PaganScotland #Festivals #ImportantScottishDays

[blairstales]

Protection From Fairies: Rowan

“Black luggie , lammer bead , Rowan – tree and red thread , Put the witches to their speed.” Notes on the Folk-lore of the Northern Counties of England and the Borders by William Henderson (1879)

Historically, Rowan is was likely the most relied upon tree in Scotland for protection against fairies and witchcraft. This includes it being carried as a sprig, or used under thatch or above doors.

“If the remains of the worship of particular trees are scanty in the North, there is no lack of evidence as to the virtues and powers believed to inhere in the mountain ash or rowan.. The rowan was protective rather than generative. It did not bring blessing so much as ward off evil. This belief sprang from an age when it was conceived as the abode of a good spirit, hostile to the powers of darkness.” Primitive Beliefs in the North-East of Scotland by Joseph McKenzie McPherson (1929)

This protection was said to protect from fairies, changlings, witches, curses, and the evil eye. Perhaps because of this, it was considered unlucky to cutdown rowan trees and rowan was never to be burned.

“Rowan, or mountain ash. The tree which, above all others, offered the best protection against fairy enchantments and witchcraft. As the Scottish rhyme goes: Rowan, lamer [amber] and red threid, Pits witches to their speed. It will be noticed that all these are reddish, and the red berries of the row an-tree make it specially effective. A staff of rowan, a CROSS made of rowan, a bunch of rowan berries, all these were effective, and it was customary in the Highlands to plant a rowan-tree outside every house.” A Encyclopedia of Fairies by Katharine Briggs (Published in 1976)

Rowan trees can live to around 200 years, so some of the trees planted outside of homes for protection are still outside homes to this day, though the current owners might not know the significance that the trees once held.

"Caorrann, caorrunn, rowan, mountain ash. The rowan was sacred, and used in many forms about the homestead. ‘Failean caorruinn,’ a rowan sucker, or ‘fleasg caorruinn,’ a rowan wand, was placed over the lintels of the barn, byre, stable, sheep-fold, and lamb-cot, as a safeguard against witchcraft and malicious spirits. A twig of rowan was coiled into a circlet and placed beneath the milk boynes to keep the milk from being spirited away. A fire of rowan was sacred, and therefore the festival cakes were cooked with rowan faggots or other sacred wood. A coffin, or a bier, or the spokes on which it was carried, was treated with especial reverence if made of the mountain ash. Thou rowan tree before the door, Thou shalt go under me to the burial place, My face shall be put toward Dundealgan, And a beautiful bier shall be made for me" Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]

Historic Audio Recordings:

(link) 1964. Anne Ross asks about beliefs to do with iron. Allan Walker mentions that Highlanders didn’t believe an oath was binding unless they kissed a dirk. Iron and also rowan trees were supposed to keep away evil spirits. Mr Walker follows his father’s habit of taking a sprig of rowan tied with red wool when he goes fishing.

(link) 1955. There is a great belief in the evil eye. All the old steadings had an elder tree growing beside them [Donald Munro mentions some examples], and all the old houses had a rowan, if it would grow, to prevent the evil eye. The rowan won’t grow in sight of the sea, but in that case a piece of rowan was used under the thatch.

(link) 1964. People put sprigs of rowan above their door to ward off curses. Horseshoes were used in the same way, and could be seen in many byres.

(link) 1976. Rowans and steel to keep the fairies from replacing children with changelings.

(link) 1964. Rowan trees were planted near houses to ward off evil and witches. It was unlucky to cut down rowan trees. 

(link) 1972. Old ruined cottages in the north usually have a rowan planted alongside. Juniper and rowan were also put in the byres and stables to keep the evil eye away.

#folklore #scottishfolklore #scottish folklore #scottish #mythology #fae #fairies #fairy #paganism #FairyBasics #animism #PaganScotland #Folkmagic

[blairstales]

English Couples Used To Flee To Scotland To Marry

It might seem strange to many now, but historically, many historical weddings in Europe did not involve a church or even a priest.

“Although the church controlled – or tried to control – marriage, couples did not need to marry in a church. Legal records show people getting married on the road, down the pub, round at a friend’s house or even in bed. All that was required for a valid, binding marriage was the consent of the two people involved. “ Love and marriage in medieval England by Sally Dixon-Smith . History Extra

Most commonly, a marriage involved the couple, and perhaps a witness. However, that witness did not always have to be human.

There was once a animist belief that there were spirits in everything, including the waters. When people would visit a healing well or wishing well, it was to the spirit there that people would leave their offering for. Because of thoughts like these, if a couple wanted to marry in complete secret in Scotland, you could call upon water as witness.

“A bargain made over running water was indissoluble. It is the old calling of water as a witness. Lovers who desired to plight their vows with peculiar solemnity repaired to a burn, stood on opposite banks, dipped their fingers into the water, clasped hands across the stream, and so exchanged their vows. It was thus that Burns plighted his troth with Highland Mary.” The Silver Bough: Volume 1  by F. Marian McNeill (1957-1968)

It was also because of this that, near Carmyle village(which is now a suburb of Glasgow), there was a spring that was known as “The Marriage Well.” Once, there was two united trees beside it, though they have been cut down.

When it was in it’s prime, people continued visiting (though now after a wedding) to again pledge as bride a groom, and drink from the spring. 

"A simple declaration before a witness bound a couple in the bonds of matrimony as securely as red tape did in England ." Folk Lore in Lowland Scotland by Evelyn Blantyre Simpson (1908)

These weddings, also called “clandestine marriages,” were once very common, though had controversies. Not only did many think the church should be involved, but there was also the thought that the parents should have more control. After all, what if your child wanted to marry someone of a lower status, and you wanted to stop that?

This was where the Marriage Act was introduced in 1754, and soon became law to England. It raised the age of consent to 21 (understandable), but also required all marriages to involve the church and made clandestine marriages illegal.

Despite the change with their southern borders, these marriages remained legal in Scotland until 1940, so people from England would flock to Scotland to be married.

The disregard of the church as the place to make their vows in may have arisen in Scotland from a unique usage called handfasting , or hand in the fist marriages .

"This vogue arose in early Catholic times when travelling was dangerous and difficult , and visits from priests in outlying districts A fair was held annually in the dale where the Black and White Esk met , and there flocked the unmarried of both sexes who sought a companion . When they found one to their mind they were handfasted till the following year . Then if they mutually approved of one another , a priest in course of time when he came by gave them the Church’s blessing ." Folk Lore in Lowland Scotland by Evelyn Blantyre Simpson (1908)

The most popular escape for couples wanting to partake in a marriage of old, became Gretna Green, which was in Scotland but only just over the border. Couples would flee to there, find two witnesses, and be legally married.

It just so happened that blacksmiths were very likely to always be found in the same spot, and so many people from England were married by a blacksmith.

In Gretna Green, these weddings were so popular, they are still sometimes referred to as a “Gretna Green Marriage” to this day.

“Other Scottish border villages used for such marriages were Coldstream Bridge, Lamberton, Mordington and Paxton Toll, and Portpatrick for people coming from Ireland” Wikipedia with citations to “Runaway Marriages at the toll house, Coldstream Bridge”, Original indexes

CITATIONS

1

"On the right bank of the Clyde, about three-quarters of a mile from Carmyle village, is the once sylvan district of Kenmuir. There, at the foot of a bank, is a spring locally known as “The Marriage Well,” the name being derived, it is said, from two curiously united trees beside its margin. These trees were recently cut down. In former times, it was customary for marriage parties, the day after their wedding, to visit the spring, and there pledge the bride and bridegroom in draughts of its sparkling water." Folklore of Scottish Lochs and Springs by James M. Mackinlay (1893)

2

"Marriage ceremonies in London were easily available at a wide range of locations before Hardwicke’s Marriage Act put a stop to clandestine marriages in 1754." “Clandestine marriage in early modern London: when, where and why?” Published online by Cambridge University Press:  18 July 2014

HISTORIC AUDIO RECORDINGS

(link) A MacDonald in Skye was courting Jessie of Balranald, but her father arranged for her to marry a wealthy man named Cooper. She and MacDonald eloped by boat, but a storm forced them to land in Rodel, where she was caught by her aunt. MacDonald and his friends secured her escape by breaking down the door. They went to Gretna and on to Australia. 

#scotland #ScottishHistory #ScottishPaganism #Scottish Paganism #animism #history #ScottishWedding #pagan #scottishhistory #WeirdHistory #PaganScotland #Folkmagic

[blairstales]

Scottish Waters With Sacred Fish? 

There was once a time when there was a spirit, or fairy, said to be living in every well across Scotland, and it was to them that you would make your wish and leave an offering.

"In pagan times, wells and springs were believed to be inhabited by a spirit or divinity, who caused the waters to have healing properties to those who drank of them or bathed in them, at the same time propitiating the divinity with an offering." The Misty Isle of Skye J. A. MacCulloch (1905)

Most often, it was a simple stream with an alter or tree where offerings were placed, but in Scotland, there were examples of living fish that were thought as sacred as the waters they swam in.

Those trout are long since dead, most of the wells have been renamed after saints, and wells are no longer as popular as they once were, so some of these will be hard to locate.

If you can, however, I should note that this is not a recommendation for medical suggestions. In fact, many wells in Scotland are no longer safe to drink from.

Tobar. A well Place Names Of Skye And Adjacent Islands by Alexander Robert Forbes (1923)

1. Loch Sheanta

"Tobar an Loch Seunta. Well of the holy loch. On east side of Kilmuir." Place Names Of Skye And Adjacent Islands by Alexander Robert Forbes (1923)

Loch Sheanta (Loch Saint) is a little freshwater loch that once had numerous amounts of trout, but no one would eat them.

"Loch Saint, in the Isle of Skye, described by MacCulloch as “the haunt of the gentler spirits of air and water,” abounded in trout; but, as Martin informs us, neither the natives nor strangers ever dared to kill any of them on account of the esteem in which the water was held." Folklore of Scottish Lochs and Springs by James M. Mackinlay (1893)

John Allan / Sacred spring at Loch Sheanta / CC BY-SA 2.0

Near the well was a small “coppice,” which means a woodland of trees and shrubs. Those too were protected.

“…it abounds with Trouts, but neither the Natives nor Strangers will ever presume to destroy any of them, such is the esteem they have for the Water. There is a small Coppice near to the Well, and there is none of the Natives dare venture to cut the leaft Branch of it, for fear of some signal Judgment to follow upon it." A Description of the Western Islands of Scotland by Màrtainn MacGilleMhàrtainn (1703)

John Allan / The clear waters of Loch Sheanta / CC BY-SA 2.0

2. Tobar Bhan

Located Glen Elg, Tobar Bhan, there was only one trout, but also regarded sacred. Unlike how people were unwilling to cut trees at the first well, at this one, people gathered what plant-life they needed.

"Tobar Bhan, or the White Well, from which a burn flows. In olden times the natives used to go to this well to be cured of their ailments. Near the well they gathered water-cress, and also the herb called ” flower of the three mountains,” for medicinal purposes. In this well there was once a sacred trout. " The Peat-Fire Flame: Folk-Tales and Traditions of the Highlands and Islands by Alasdair Alpin MacGregor (1937)

3. Tobar na Breac

“Then, in the south of Skye is the sacred well called by a Gaelic name meaning the Well of the Trout. Many centuries ago it contained one solitary trout, which the natives were very careful not to injure in any way; and, though they often caught it in their pails by mistake, they always replaced it in the well with extreme care and diligence.” The Peat-Fire Flame: Folk-Tales and Traditions of the Highlands and Islands by Alasdair Alpin MacGregor (1937)

This one literally means “Well of the Trout,” but it also only had one trout. The trout seemed to have lived a long life under the care of the locals.

“I saw a little Well in Kilbride in the South of Skie, with one trout only in it ; the Natives are very tender of it, and tho they often chance to catch it in their wooden Pales, they are very careful to preserve It from being destroyed ; it has been been there for many Years.” A description of the Western Islands of Scotland by Martin Martin (1703)

I believe this one may have been renamed to Tobar na h-Annait, because they seem to be in the same area, at it also had a small fish. I do not know this for sure, however.

"Tobar na h-Annait . Well of the Annat. A small fish, said to be immortal, is in this well." Place Names Of Skye And Adjacent Islands: With Lore: Mythical, Traditional, and Historical by Alexander Robert Forbes (1923)

4. Well of Kilmore

"In a well near the church of Kilmore, in Lorne, were two fishes held in much respect in the seventeenth century, and called by the people of the district, Easg Seant, i.e., holie fishes." Darker Superstitions of Scotland by John Graham Dalyell (1834)

Near the church of Kilmore (Lorne) there were two black fish. Just like the other fish, they were equally well cared for.

"In many of the holy wells of Scotland a pair of mystical fishes were said to have their abode. In such a well near the Church of Kilmore, in Lorne, two black fishes were still to be seen in the seventeenth century, and were said to have existed there for generations. The natives called them casg saint, or “holy fishes’. The superstition surrounding such mysterious fishes can perhaps be attributed to a Druidical origin. The wells they inhabited were usually situated beneath a hazel tree, the sacred red nuts of which were supposed to fall into the well and afford them sustenance, as they seem to have done in the case of the “salmon of knowledge’, the red spots on whose skin were thought to be due to the same cause. The fishes in question were believed to be the presiding spirits of the well, and seem to have had a certain oracular character, gained from the magical nuts on which they fed. To kill or eat them was regarded as a crime certain to bring down celestial punishment upon the perpetrator." The magic arts in Celtic Britain by Spence, Lewis, 1874

#scottish #animism #scottishanimism #pagan #paganism #scottishpagan #scottishpaganism #scottishfolklore #scottish folklore #PaganScotland #paganscotland #Sacred Well #SacredSprings #Folkmagic

[blairstales]

Serpent Day 🐍 and Imbolc Facts

According to Days of the Year, today is Serpent Day, which aims to raise knowledge on serpents; including their place in history, and it's current cultural influence around the world. This is particularly good timing for Celtic folklore, since there is serpent lore directly related to today.

To start, this is going to take some background details on the Celtic signifigence of the festival which (now) takes place on Feburary 1st.

Imbolc was one of the four main Celtic seasonal festivals, and just like Samhain/Halloween, it is a cross-quarter day(approximately halfway between a solstice and equinox).

"Four days on the Celtic calendar were occasions for mainline festivals: Samain (November), Imbolc (February), Beltaine (May), and Lughnasa (August)."  A Dictionary of Celtic Mythology

Because of this importance, many ancient monuments(such as the Hill of Tara) were approximately aligned with their openings faced towards the sunrise of those days.

The time itself was a festival dedicated women, fertility, and milk, and is heavily associated with two different women, both named Brigid.

The first Brigid is the oldest, and is a pre-Christian goddess of fire, blacksmithing, fertility, cattle, crops, and poetry.

It is even thought by some that the traditions of the North American Groundhog Day (February second) may actually come from a Manx superstition for the day.

The second Brigid is the one Bride's Day currently celebrates, and that is St. Brigid. In Kildare (Irish) lore, she started as a slave, but through a good heart and miracles, she eventually found a path that lead her to founding a convent and a monastery.

Perhaps as a form of syncretism, St. Brigid was declared the saint of many things...including blacksmithing, livestock, dairy production, and poetry. Many aspects of the goddess Brigid, including some stories, became associated instead with the Saint.

All of those are the trails that lead to modern day St Bride's Day, which replaced Imbolc and only focused on St. Brigid.

"On "Bride's Day", the first day of the Gaelic Spring, offerings were made to earth and sea. Milk was poured on the ground, and the fisher people made porridge and threw it into the sea so that the sea might yield what was sought from it—lots of fish, and also seaweed for fertilizing the soil. " "Wonder Tales from Scottish Myth and Legend" By Donald A MacKenzie (1917)

Backstory finished, on to the serpent lore I promised.

On St. Bride's Day, "the serpent" is supposed to emerge. This is showcased in a hymn associated for the day.

“Early on Bride's morn, The serpent shall come ft-om the hole, I will not molest the serpent, Nor will the serpent molest me." "Carmina Gadelica:" Vol 1, p. 169 by Alexander Carmicheal, (1900)

There is a similar but slightly different version in "Wonder Tales from Scottish Myth and Legend" By Donald A MacKenzie (1917).

"Another sacred animal was the serpent. All winter long it slept secure from storms and cold. When, however, Beira, the winter goddess, was overthrown, and Bride, the goddess of growth, began her reign, the serpent came forth from its winter abode. The people then chanted a hymn, of which the following is a verse:- To-day is the Day of Bride, The serpent shall come from his hole, I will not molest the serpent, And the serpent will not molest me. The serpent was sometimes called "Daughter of Ivor", and MacIvors were supposed to be safe from attack by her and all other serpents. She was also referred to as "noble queen". It is possible she was a form of the Earth spirit in spring-time." Wonder Tales from Scottish Myth and Legend" By Donald A MacKenzie (1917)

MacKenzie also mentioned that a white serpent was supposed to give skill to physicians. All it took was cooking a specific part of the body, and the first person who tasted it would obtain the healing powers.

#imbolc #serpent #serpentday #PaganScotland #Festivals #pagan #paganism #ImportantScottishDays #TheOldGods