Part 3

A clergyman in one of the southern islands informs us: “It is said that in cases where injury has been done by the Evil Eye, a remedy is to charge the suspected party firmly and distinctly to his (or her) face with having done it. When a little boy, a cow belonging to his grandmother had lately calved, and a neighbour woman came one day and went to see the cow. She was considered to be a respectable person, even a good woman, but was believed to possess the Evil Eye. She was no time away when the cow became very unwell, although there had been nothing wrong with her up till then. There was considerable excitement, and they were sure that the cow would die, and just as sure it was the woman’s Evil Eye that had injured her. Another woman was sent for, supposed to be knowing in these matters, and the case submitted to her. She confirmed them in their suspicions, and advised, as the best remedy, that she who had done the mischief should be confronted and plainly told to her face that they believed her to be to blame. This was agreed to and carried out at once, with the result, as it was believed, that whatever power she had obtained over the cow to hurt her was broken, and in a very short time the cow was as well as she had ever been.”

An Arran woman tells us the same thing in some detail, but she says the injury can only be repaired by the doer of the mischief taking upon himself the evil done to the other, and illustrates it by the following story:—A tramp who was supposed to have a bad eye, and even suspected of witchcraft, made a request to Mrs. Mac—— which she refused. The woman being angered, left in a rage. She was no time away when they noticed that there was something wrong with the child, and when the husband came from his work his wife told him of the woman having been there, and her belief that she had injured their child. The man said the woman was still in the neighbourhood, and he would bring her back. He did so. They then charged her to her face with having hurt the child, and said she must now heal her. The woman did not try to deny this, but said: “_Tha e gle chruaidh gum feumainnsa an cron a rinn mi air an leanabh agaibh a ghabhail orm fein, ach na’n d’thug sibhse bonn airgeid dhomhsa an ait’ an olann a thug sibh dhomh, cha do thachair so do’n leanabh_” (“It’s very hard that I should require to take on myself the injury I have done your child, but if you had given me a silver coin instead of the wool you gave me, this had not happened to the child”).

She had to cure the child, however. What had happened to it was that its mouth kept always open, and it could not catch the breast. The reciter did not say that the malady of the open mouth stuck to the woman, but being somewhat notorious, and a different incident being told of her by another reciter, the latter remarked that “she had an ungainly face, and that if ever there was a witch in Arran, he thought that woman would pass for one.”

AVOIDING SUSPICION OF EVIL EYE

People have not always the candour to accuse the suspected.

A lady engaged in teaching gives the following information: “You would hear of Mrs. McG.? She is making a great noise because, as she says, the milk is being taken from her cow, and not long ago her horse and some other beast of hers died, and she thinks it is because they were _air an cronachadh_ by some person. She blamed a girl that was keeping house with a neighbour, and she went to the girl’s sister and said to her to say to her sister not to be taking away the milk from her cow.” This was not supposed to be a case of witchcraft.

So far we have been dealing with women, but it must not be supposed that such accusations are rarely made against men.

A small farmer, Alexander ——, having got into difficulties, lost his farm. A neighbour, better able to stock it, entered into possession. Soon, however, a cow died, and it was concluded that it was a case of _cronachadh_, an opinion in which its owner agreed, declaring: “_Well, cho fad’s bhios bo bheo agam, cha dean mise rithist namhaid de Alasdair_” (“Well, as long as I have a living cow I will not again make an enemy of Alexander”).

Men are also as cautious to avoid suspicion as women. Recently a servant-girl in Islay, having the charge of attending to the feeding of a pig, requested a man who had never been suspected of possessing a hurtful eye to look at the pig to see how it was thriving. The man refused, adding quite seriously that he did not like to look at a beast that way, in case of any harm being done. When she persisted that there could be no harm, he replied that not long ago M. McL. had a litter of young pigs, and a man came that way and was looking at them one evening, and the next morning they were all dead.

The reasons ascribed for the action of some are doubtless influenced by the reciter’s own beliefs. Thus, it was often said of a gentleman farmer in Rothiemurchus, well known in the countryside, that he would never praise any beast of his own, and this was supposed to be owing to his belief that he himself had an Evil Eye. It does not seem to have occurred to his neighbours that it was native modesty.

To show the hold that belief in an Evil Eye has on certain minds, a native of Ross-shire tells how he went to see a neighbour, who asked his assistance in putting a ring in the nose of a pig to prevent it rooting. “There was another neighbour of his there too, who had come forward when he saw us, one W. M., an intelligent man, and one that I would never have thought would give in to these superstitions; but he was a man that believed in the Evil Eye, although nobody suspected him of having it himself.” Accidentally the pig’s leg was broken. It was understood to belong to the wife of the man who proposed to ring it, who said:—

“Man, what will we say to the wife? But come away in and see what she has got to say.” When we went in the wife asked us if we had got the ring in the pig, and her man answered, “No, and I am sorry to tell you the pig has broken her leg.”

“How did that happen?” she asked, and her husband said, out of pure fun, “Oh, I don’t know, unless W. M.’s eye has fallen upon her.” That was enough. Up W. got in a wild rage, and said he would not sit under such a suspicion, and off he marched, terribly offended.

At the time of writing a reciter, a woman, admits that at K. in A. a man is living whom his neighbours believe to have the Evil Eye, and people not only do not like to meet him, but go out of their way to avoid him when going on important matters. It is told of him that a donkey belonging to a woman kicked his horse. The donkey’s owner expressed a hope that he would not come to know of it, lest he should hurt her beast. Her fear was justified, as it turned out, for the man saw the donkey kick the horse, and however he managed it, people believed that he put _cronachadh_ on the donkey, for it turned ill and shortly died.

ACTION OF EVIL EYE INDEPENDENT OF POSSESSOR

It must be difficult, one would think, for any reasonably kindly-intentioned person to accept as proved that they had an Evil Eye. But a distinction is made between possessing an Evil Eye and doing mischief with it. A native of Glen Urquhart, Inverness-shire, among others says that there it is understood a person may possess an Evil Eye and do mischief with it without intending it, and without knowing that he has done it. When a person knows that he has an Evil Eye, and does mischief with it intentionally, the ill-doing is usually supposed to be more or less connected with witchcraft.

Many believe the injury from the Evil Eye is quite independent of the will of the possessor. A farmer, a believer, said: “When we were in the old place more than thirty years ago, there was a man living upon the hill who would often be helping the farmers round about when they were throng. He had the Evil Eye; but he could not help it. He would be sorry for it himself; many a one would be scolding him for hurting their beasts.”

Another says: “_Cronachadh_ is still in it, and those that have got the Evil Eye cannot help it. They sometimes do harm with their eye when they do not intend it, and even when they do not know that they are doing it.”

This seems a thoroughly rooted idea in Islay, and a Tiree man informs us that there it is also thought that injury by an Evil Eye is involuntary on the part of the person who has such an eye, and not necessarily malicious or intended.

This is also met with as a belief in Arran, and a reciter there tells of a minister in the Parish of Kilmory who had the Evil Eye in spite of himself, and if he looked on his own cattle or horses they were sure to be ill after. Other cases are mentioned, and one of our reciters told how a man, while resident in the south of the island, and fond of fine cattle, in the place where he was well known and respected had never been suspected of the Evil Eye, but removing to the Whiting Bay district, where he was among strangers, suspicion of the Evil Eye attached to him and remained with him to the day of his death.

In these two last cases, in speculating upon the cause of the accusation, it seems quite probable that the minister, being occupied with his own special duties, rarely regarded the state of his beasts, and only took notice of them under exceptional circumstances, and coincidence had connected his inspection of them and their illnesses. The other evidently was an amateur with an eye to beauty in others’ cattle, and probably had unfortunately expressed approval before subsequent misfortune. One notorious incident was undoubtedly enough to set the report going, and all know the results of giving a lie half-an-hour’s start.

EVIL EYE TAKES EFFECT EVEN ON THINGS NOT SEEN

There is one simple way of keeping your property safe from the Evil Eye: viz., by not letting it be known that you have what may be affected. A certain D. MacF., who knew that his neighbour was crediting his Evil Eye with having spoiled a churning, was standing in the back-yard when the woman who suspected him was milking her cow. She, having finished, should have passed him with her milk to carry it in by the door, but on seeing him she started, and instead of coming forward, passed the pitcher of milk in by a little window on the back wall of the house, and then walked forward and went in at the door, passing MacF. He concluded that her object was to keep the milk out of his sight lest he should hurt it. MacF. disavows the possession of any power of the kind.

Another reciter mentions that a certain Calum Ban, having the name of the Evil Eye, others kept things out of his sight for fear that he might hurt them.

The mere preventing the eye resting on the thing to be affected would, however, have been quite insufficient, according to one reciter, a native of Bernera (Harris). She told of one, recognised as possessing an Evil Eye, that he was sure to covet everything in the possession of his neighbours, and consequently “those nearest R. were very unfortunate.” His influence was understood to extend beyond what he actually saw, and therefore even hearing about things was kept from him. On one occasion the young daughter of R.’s neighbour set eggs under two hens, and being considered “lucky,” having usually been successful, she expected two good broods. In the interval she mentioned what she had done in the hearing of R.’s daughter. When the time came not a single chicken appeared out of the two settings. Her mother then said she would put eggs below the hens, but warned all in the house to be sure and not tell that they were there. This was done, the hens being kept carefully concealed, and full and thriving broods were got.

An old man now dead, a crofter who could read, who was strongly superstitious, telling his stories with great gusto, and reliable, is the authority for the following, which shows how the superstitions of others were played on. In the time when ploughs were made of wood of a home manufacture, the farmer in Octofad brought home a new one. One day, using the new plough, coming round at the end of a furrow, the plough was broken in two. The man between the stilts and the man leading the horses threw the blame of the carelessness on one another. At last the latter proposed that if the ploughman would leave to him to tell the old man (the farmer) how it happened, and if he would not say a word at all in the matter, he believed that he would be able to put it past (_a chuir seachad_) right enough. The ploughman agreed. They took the horses home, and when the farmer made his appearance looking displeased (_coslas gu math crosda air_), the lad began his tale. “_De ach am beist duine sin tha ann C. aig am bheil an droch shuil. Thainig e an rathad far an robh sin a treabhadh, agus on a bhios a shuil aige anns gach ni a chi e, thoisich e air a bhi moladh nan each agus a chrann; agus cha robh e tiota air falbh, nuair a chaidh a’ chrann ann an da leth._” (“What but that beast of a man that is in C., who has the Evil Eye. He came the way where we were ploughing, and since he will have his eye in everything he sees, he began praising the horses and the plough, and he was no time gone when the plough went in two halves.”)

The lad’s forecast was correct. His master’s eye lost its gloom, and shaking his hand to them, he said: “Never mind, never mind; put in the horses, and do not say a word about it to anybody in case he may do more harm. If the horses are safe, we will not be long in dressing the plough.”

It is perfectly clear that an interesting instance of the influence of the Evil Eye was established here, so far as the farmer was concerned, and doubtless the belief in it generally owes not a little to equally fanciful stories.

MORAL SOURCE OF THE EVIL EYE

Though the action of the Evil Eye is accepted as involuntary, in the majority of cases, this is not the accepted doctrine in all districts. From Ross-shire (Strathpeffer) a reciter says:—

“It is a power which they are in some cases supposed to exercise involuntarily, but oftener intentionally and with mischievous design.”

From somewhat the same locality, Dores (near Inverness), a reciter “thinks that the involuntary kind that is often met with in certain other parts of the Highlands is not recognised, but in every case in which injury arises from an Evil Eye, it is to be referred to active covetousness and greed of gain at other people’s expense.” But even in Kintyre, where the involuntary action is accepted, a native tells us: “I believe in what people call the Evil Eye, and I have known very many who believed in it just as much as I do; not that every man has it, for there are only some that I would be afraid of. If I see a man that thinks highly of what belongs to himself, and would not exchange it with any man, that is the man I would like to have dealings with, for although he might do injury to himself, or to any living thing he might possess, he would do no harm to another. If I saw a man envying everything he saw, and thinking what belonged to other people was better than what belonged to himself, I would be afraid of that man, and if I had cattle I would not like him to come among them, for if he came I would be sure something would happen.”

A Mull woman said: “_Cronachadh_ is quite common. It is done usually by a person that has an Evil Eye. It is just an eye with great greed and envy.”

An Islay man says: “_Tha cronachadh ann. Se ‘n droch cridhe tha dol thun na sul, agus a’ deanadh droch suil._” (“_Cronachadh_ exists. It is the evil heart going to the eye and causing an Evil Eye.”) The suggestion thus is that an Evil Eye is but the result of the natural man who has not rooted out of his nature what is forbidden in the Tenth Commandment, and so a native of Ross-shire (Tarbat) shows how strong the belief was that mischief might come “through the Evil Eye or ill wish of another.” A certain aunt of his formed a strong dislike to him when he was a boy, simply because it was known that his grandfather favoured him to the disadvantage of this aunt, as she thought, and he well remembered how anxious his mother was for a long time, lest the aunt’s known ill-will should cause some blight to come on him.

The following from Islay shows that though the belief there that it is involuntary is strongly held, those who have the power may exercise it deliberately. “There was a woman in Islay who had a sow that had a litter of young pigs. One morning a neighbour came to her, and seeing the teapot at the fire, asked if she would give her a drop of the tea. This was given to her. She then said, ‘You have fine young pigs there.’ ‘Yes, but they are all sold,’ answered the other. With that the visitor turned towards the door to go, and said, ‘Well, you sold a pig to me that died.’ That was all that passed, and she went her way; but the following morning two of the pigs were dead, and the owner was quite certain that the woman had done the mischief. The reciter who gives the information is of the same opinion, and he adds that it was an unkind thing to do on a poor woman.”

The strength of the Evil Eye, according to some, is to be gauged by the following remark by an old man: “_B’abhaist gu’m biodh e air a radh le sean daoine, gun sgoilteadh an t-suil sanntach eadhon na creagan fein o cheile._” (“It used to be said by old people that the greedy eye would split asunder the very rocks.”)

Another says _cronachadh_ is just envy, and it is said that envy will break the very stones. A man who wishes to have everything for himself will do harm to whatever he sees.

THINGS THAT SPECIALLY ATTRACT

A woman of twenty-eight, whose information is quite reliable, the daughter of a respectable man in one of the inner islands, remembers when young people talked a great deal about these things, and many were very much afraid of them. “The idea was that it was always the best and prettiest of beast or body that was most liable to be injured by a bad eye. Her youngest brother was awfully pretty when a child. They used to have him dressed in a red frock and white pinny, and with his fair skin, fair curly hair, and red cheeks, he was the nicest-looking child in all the place. Many a time, when my father would take him out, the neighbours would be warning him to take good care lest some one might do the child harm, and some would advise my father to go in and take the frock and pinny off him, so that he might not draw one’s attention so much.”

From Ross-shire we hear the same thing. A native “remembers when he was young, people believed in the Evil Eye and were afraid of it.” It was supposed that pretty children were specially liable to be injured by it, and it was a common device with some mothers, in circumstances where there was any suspicion of danger, to take care that at least some article of the child’s dress would be at fault, either in respect of neatness or cleanness, or better still, to have one of the child’s stockings turned outside in when being worn. These were supposed to form a protection to the child against injury.

The reciter remembers quite well a woman who in her own person and house was the pink of neatness, but full of superstition, and he cannot remember ever having seen her children without something untidy about them. Always a stocking or something else wrong on, and this was done intentionally by their mother to keep away the Evil Eye.

A native of Bernera (Harris) testified: “When a person appears well dressed and good-looking, it is supposed that she is in danger of being affected by the Evil Eye. A recommendation in such a case is to wear some article of clothing with the wrong side out, as a preventative of harm.”

An old man of eighty-seven, uneducated, but full of information, somewhat difficult to understand from the loss of his teeth and the weakness of his voice, telling his experiences in the most pathetic manner, said: “_Bu nighean a’ cheud duine cloinne bha riomh agam, agus bha deigh mhor agam oirre. Ach de thachair, ach latha bha ‘n sin, bha i amach aig taobh an tighe, agus bha neach a’ dol seachad aig an robh droch shuil, agus chaidh an droch shuil anns an leanabh, agus bha i air a chronachadh. O’n am sin chaidh an creatur air a h-ais co mor gus aig a cheann mu dheireadh cha robh i air a cumail beo ach le beagan fion a bha air a chuir ann a beul le spain ti._” (“The first one of my family was a daughter. She was a pretty child, and I was very fond of her. But what happened but a day that was there, she was out at the side of the house and a person passed who had an Evil Eye, and the Evil Eye went into the child and she was injured. From that time the creature went back so much, until at last she was only kept alive by a little wine put into her mouth with a teaspoon.”)

“When people had occasion to go to farmer R.’s house, having children with them, they contrived to put some attractive article of clothing on the children, so that the gay clothes might divert his eye from the wearers and save them from injury.”

A native of Knockando (Elgin) says that there is an impression that the young, either of man or beast, are very liable to receive injury from an Evil Eye fastening upon them, if that should be the first eye that sees them after their birth. This belief makes people take great care often to secure that any one supposed to possess an Evil Eye will not be the first to see an infant immediately after birth, or any other young animal.

Using short texts separated from the context leads undoubtedly to misapprehensions on the part of the unlearned. In Isaiah xiii. 18, he says of the Medes, alluding to physical injury alone, “their eye shall not spare children.” That text has influenced not a few.

Without any suspicion of the owner of a beast having the Evil Eye himself, his desire to retain it is supposed to render it specially liable to the evil influence of any one possessed of the power. A Kinlochbervie man remembers well how very common, in his youth, was belief in the Evil Eye, and vividly recalls the terror his mother had when any unknown vagrant came the way, lest, being possessed of an Evil Eye, he might leave a blight on the house or anything belonging to it. She would give almost anything they might ask so as to get them away in a good mood.

STRANGERS SPECIALLY LIABLE TO BE ACCUSED OF THE POSSESSION OF THE EVIL EYE

Acquaintances might be divided into two classes. The Evil Eyes and the Non-Evil Eyes. Precautions should be taken against the former, and with them it was safe to class strangers. The daughter of a tradesman, a clever, intelligent woman, a farmer’s wife, whose husband’s people and her own mother are very superstitious, having moved from one district to another, her new neighbours, not long after she had came to live beside them, lost a number of geese. The owners made a great “ado,” and the position they took up relative to our reciter, the suspected one, was: “_Faicibh fein an droch shuil tha aice. Cha deachaidh na geoidh air seachran riomh roimhe, ach ghabh iad fuath ‘nuair a’ dh’ amhairc ise orra._” (“See for yourself the Evil Eye she had; the geese never before wandered, but took fright when she looked at them.”)

The owners of these geese seem to have had a very lively faith in the Evil Eye. The collector having mentioned the experience to another neighbour, she said: “That’s not so bad as I got. I went to inquire for a friend if they would sell a goose. They said they would not sell, and there was no harm in that; but shortly after all the geese flew away, and if I did not catch it. They were in a fearful rage, blaming me for putting my Evil Eye in them. Another time their hens ceased laying, and they blamed my eye for that also.”