CHAPTER XII.

THE DEVIL.

Superstition, in assigning to the devil a bodily shape and presence, endeavoured to make him horrible, and instead made him ridiculous. For this no doubt the monkish ceremonies of the middle ages are, as is commonly alleged, much to blame. The fiend was introduced into shows and dramatic representations with horns, tail, and the hoof of one of the lower animals; the representation was seized upon by the popular fancy, and exaggerated till it became a caricature. The human mind takes pleasure in mixing the ludicrous with the terrible, and in seeing that of which it is afraid made contemptible. There is, as is well known, but one step from the sublime to the ridiculous, and, in being reduced to a bug-bear, the impersonation of evil has only come under the operation of a common law. One bad effect to be traced to the travesty is, that men’s attention is diverted from the power of evil as the spirit that now worketh strife, lying, dishonesty, and the countless forms of vice, and the foul fiend is become a sort of goblin, to frighten children and lonely travellers.

In Gaelic the exaggeration is not carried to the same lengths as in English. There is nothing said about the fiend’s having horns or tail. He has made his appearance in shape of a he-goat, but his horns have not attracted so much attention, or inspired such terror, as his voice, which bears a horrible resemblance to the bleating of a goat. A native of the Island of Coll is said to have got a good view of him in a hollow, and was positive that he was crop-eared (_corc-chluasach_).[90] He has often a chain clanking after him. In Celtic, as in German superstition, he has usually a _horse’s hoof_, but also sometimes a _pig’s foot_. This latter peculiarity, which evidently had its origin in the incident of the Gadarean swine, and in the pig being unclean under the ceremonial law, explains the cloven hoof always ascribed to him in English popular tales. In Scripture, the goat, as pointed out by Sir Thomas More, formed the sin offering, and is an emblem of bad men. The reason why a _horse’s hoof_ has been assigned to him is not so apparent. In the Book of Job, Satan is described as “going to and fro in the earth”; and the red horses, speckled and white, which the prophet Zechariah (i. 8) saw among the myrtle trees, were explained to him to be those whom “the Lord hath sent to walk to and fro through the earth.” The similarity of description may be casual, but it is on grounds, equally incidental and slight, that many of the inferences of superstition are based.

In addition to his Scripture names, the arch-fiend is known in Gaelic by the following titles:

The worthless one (_am fear nach fhiach_). The one whom I will not mention (_am fear nach abair mi_). Yon one (_am fear ud_). The one big one (_an aon fhear mòr_). The one from the abyss (_an t-aibhisteir_) from _aibheis_, an abyss, a depth. The mean mischievous one (_an Rosad_). The big sorrow (_an dòlas mòr_). The son of cursing (_Mac-mollachd_). The big grizzled one (_an Riabhach mòr_). The bad one (_an donas_). The bad spirit (_ain-spiorad_, _droch-spiorad_). Black Donald (_Dòmhnull Du_).

In the North Highlands he is also known as _Bidein_, _Dithean_, _Bradaidh_. It is said that _Connan_ was a name given to him, and that _aisling connain_, a libidinous dream, means literally ‘a devil’s dream.’ The name must have been very local. There is a fable about Connan and his twelve sons pulling a plant in the peat moss, in which the name denoted the wren, and there was a St. Connan, whose memory is preserved in _Cill-Chonnain_, a burying-ground in Rannoch, and _Feill-Connain_, the autumn market at Dalmally in Glenorchy.

The occasions on which the devil has appeared in a bodily shape, have been at meetings of witches; at card-playing, which is the reading of his books; when he comes to claim his prey; and when summoned by masons or magicians. He is apt to appear to persons ready to abandon their integrity, and to haunt premises which are soon to be the scene of signal calamities. He sometimes comes in unaccountable shapes and in lonely places for no conceivable purpose but to frighten people.

The following tales will illustrate the character of his appearances and the notions popularly entertained regarding him.

CARD-PLAYING.

A party of young people were playing cards; a stranger joined them and took a hand. A card fell below the table, and the youth, who stooped to lift it, observed the stranger to have a horse’s hoof. The devil, on being thus detected, went up the chimney in smoke.

This story is universal over the Highlands. Cards are notoriously known as the devil’s books. When boys play them, the fiend has been known to come down the chimney feet foremost, the horse’s or pig’s foot appearing first. When going away, he disappears in smoke, and neighs horribly in the chimney.

RED BOOK OF APPIN.

This celebrated book contained charms for the cure of cattle, and was so powerful that its owner had to place an iron hoop about his head every time he opened it. All accounts agree that it was got from the devil, but they differ as to how this was done. Very likely the book was a treatise on the treatment and diseases of cattle, and the origin of the stories of its magic virtue lay in the fact that the Stewarts, who owned it, had a magnificent fold of Highland cattle.

The first, who got the book, rode an entire horse (an animal that no evil power can touch) to a meeting of witches. The devil wrote in a red book the names of the assembled company. The man, instead of letting the devil write his name, asked to be allowed to do so himself. On getting the book for that purpose he made off with it.

By another account (and the person from whom it was heard was positive as to its being the only correct account) it was got by a young lad under the following circumstances. The youth was apprenticed to the miller at Bearachan on Lochawe-side. His master was unkind, and made him work more than he was fit for. One night he was up late finishing a piece of work. About midnight a gentleman, whom he did not recognize, entered the mill and accosted him kindly. Turning the conversation that ensued on the harsh conduct of the miller, the stranger promised to better the unhappy prentice’s condition if they met at the Crooked Pool (_Cama-linn_) in the Middle Mountain (_Monadh Meadhonach_) on a certain night. An assignation to that effect was made, but after the strange gentleman went away the lad got frightened, and next day told about the visitor he had. A conclave of sixteen ministers was called, and the matter was deliberated upon. As the youth had given his promise it was deemed necessary he should keep it, but he was advised to take a wand with him and at the place appointed trace a circle with it round himself, out of which he was not to move whatever temptation or terrors the stranger might bring to bear upon him. A committee of the clergy went to watch on a neighbouring eminence the result of the interview. The strange gentleman came at the appointed hour, and before giving the money promised, civilly asked the lad to write his name in a book. For this purpose the book was not handed but thrown to the youth, and he, on getting it into his possession, refused to give it up again. The strange gentleman now showed himself in his true colours. Finding remonstrances and coaxing of no avail to get the book or the lad out of the circle he got wild, and tried the effects of terror. First he became a grizzled greyhound (_mial-chu riabhach_), and came wildly dashing against the circle; then a roaring bull; then a flock of crows (_sgaoth ròcais_) sweeping above the youth, so near that the wind caused by their wings would have carried him out of the circle if he had not clung to the heather. When cock-crowing time came the devil abandoned his attempts and disappeared. The book became the Red Book of Appin, and was last in possession of the Stewarts of Invernahyle (_Inbher-na h-aoile_).

COMING FOR THE DYING.

A native of the neighbourhood of Oban, on his way home from Loch Awe-side, after crossing the hills and coming in above Kilmore, was joined by three strangers. He spoke to them, but received no answer. At a small public-house on the roadside he asked them in for a refreshment. They then told him they had business to attend to, and that after entering the house he was not on any account to come out or attempt to go home that night. On parting, the strangers turned off the high road by a private road leading to a neighbouring gentleman’s house. The night proved unusually stormy, and the man did not move from the inn till morning. He then heard that the gentleman, towards whose house the three mysterious strangers had gone, had died the previous evening just about the time they would have arrived there. No person in the house or neighbourhood saw anything of them.

It has been already mentioned that the devil, or his emissaries, in the shape of three ravens, waited to catch the soul of Michael Scott as soon as it left the body. A freebooter of former days, who made a house underground for his wife in Loch Con, in Lower Rannoch (_Bun Raineach_), that he and his men might swear he had no wife above ground, and then married another, was at his death carried away by twelve ravens.

MAKING THE DEVIL YOUR SLAVE.

Those who had the courage to perform the awful _taghairm_,[91] called up the devil to grant any worldly wish they might prefer; the disciples of the black art made him their obedient servant. Michael Scott, whose reputation as a magician is as great in the Highlands as in the Lowlands, made him his slave. He could call him up at any time.

In Michael’s time the people of Scotland were much confused as to the day on which Shrovetide was to be kept. One year it was early and another it was late, and they had to send every year to Rome to ascertain the time (_dh’ fhaotainn fios na h-Inid_). It was determined to send Michael Scott to get “word without a second telling” (_fios gun ath-fhios_). Michael called up the devil, converted him into a black ambling horse (_fàlaire dhu_), and rode away on the journey. The devil was reluctant to go on such an expedition, and was tired by the long distance. He asked Michael what the women in Scotland said when they put their children to sleep or ‘raked’ the fire (_smàladh an teine_) for the night. He wanted the other to mention the name of the Deity, when the charm that made himself an unwilling horse would be broken. Michael told him to ride on—“Ride you before you, you worthless wretch (_marcaich thusa, bhiasd, romhad_), and never mind what the women said.” They went at such a height that there was snow on Michael’s hat when he disturbed the Pope in the early morning. In the hurry the Pope came in with a lady’s slipper on his left foot. “You rode high last night, Michael,” said the Pope. Michael’s reply called attention to the Pope’s left foot. “Conceal my secret and I will conceal yours,”[92] said the Pope, and to avoid the chance of being again caught in a similar intrigue he gave Michael “the knowledge of Shrovetide,” viz., that it is always “the first Tuesday of the spring light,” _i.e._, of the new moon in spring.

In Skye this adventure is ascribed to ‘Parson Sir Andro of Ruig’ in that island. He is said to have started on his terrible journey from the top of the Storr Rock, a scene the wildness of which is singularly appropriate to the legend. The Storr is a hill upwards of 2000 feet high, and on its eastern side, from which the parson must have set out for Rome, is precipitous, as if the hill were half eaten away, and the weird appearance of the scene is much increased by the isolated and lofty pillars from which the hill derives its name,[93] standing in front. Not unfrequently banks of mist come rolling up against the face of the cliffs, concealing the lower grounds, and giving a person standing at the top of the precipices one of the most magnificent views it is possible to conceive. He seems to look down into bottomless space, and where the mist in its motions becomes thin and the ground appears dark through it, there is the appearance of a profounder depth, a more awful abyss. The scene gives a wildly poetical character to the legend of the redoubtable parson and his unearthly steed.

COMING MISFORTUNE.

A part of the parish of the Ross of Mull is known ecclesiastically as Kilviceuen (_Cill-mhic-Eòghain_, the burying-place of the son of Hugh). Its ancient church was of unhewn stone, and its last minister, previous to its being united to Kilfinichen, was named Kennedy, a native of Cantyre, an Episcopalian, in the reign of Charles II. Tradition records that he came to his death in the following manner.

His parishioners, about the end of spring, were taking a new millstone from _Port Bheathain_ on Squrraside to the mill, by means of a pole run through its eye. The parson threw off his cassock, and assisted them. The cassock was left where it was thrown off. In the evening his wife sent a servant-maid for it. The maid found, lying on the cassock, a large black dog, which would not allow her to touch the garment. She came home without it, and refused to return. The wife herself and another servant then went, were bitten by the dog, and ultimately twelve persons, including the minister, died of hydrophobia.

So shocking an event could not take place without superstition busying itself about it. On Beltane night shortly before the event, the minister’s servant-man had gone early to bed, while it was yet day. There was “a large blazing fire of green oak” (_beòlach mhòr dhearg de glas darach_) on the floor of the room, and he closed and locked the door before going to bed. Through the night he heard a noise as of some one feeling for the lock and trying to open the door. He remained quiet, thinking the noise was made by young men, who came courting and had mistaken the door. Soon, however, the door opened, and a person whom he did not recognize entered. The stranger, without saying a word, went and stood at the fire. When he turned his back the servant observed that his feet were horse’s feet (_spògun eich_). In a short time the apparition went away, locking the door after it. The man rose and went to an old man in great estimation for his piety, who lived alone at _Creag nan Con_ (the Dog Rock). The old man’s hut was a poor one, its door being made of wicker work and of the form called _sgiathalan_. No remonstrances could induce him to stay another night in the minister’s house, and it was arranged that he should sleep at the hut, and in the day time go to his work at the manse. He told the sight he had seen, and the good man inferred from the time of night at which the devil had been seen that evil was near the house. It was shortly after this that the dog went mad, and the frightened servant was the only one of the minister’s household that escaped.

THE GAÏCK CATASTROPHE (_Mort Ghàthaig_).

On the last night of last century[94] a disastrous casualty, in which six persons lost their lives, occurred in the deer forest of Gaïck in Badenoch. The wild tract of mountain land, to which the name is given, was not formally made into a deer forest till 1814, but its loneliness made it a favourite haunt of wild game at all times. There was not a house in the large extent of near thirty square miles beyond a hut for the shelter of hunters. Captain MacPherson of Ballychroän, an officer in the army, with some friends and gillies were passing the night of the 31st December, 1800, in this hut, when an avalanche, or whirlwind, or some unusual and destructive agency came upon them, and swept before it the building and all its inmates. When people came to look for the missing hunters they found the hut levelled to the ground, and its fragments scattered far and wide. The men’s bodies were scattered over distances of half a mile from the hut; the barrels of their guns were twisted, and over all there was a deep covering of snow, with here and there a man’s hand protruding through it. The whole Highlands rang with the catastrophe, and it is still to be heard of in the Hebrides as well as in the district in which it occurred. Popular superstition constructed upon it a wild tale of diabolical agency.

Captain MacPherson was popularly known as “The Black Officer of Ballychroän” (_Ofhichier du Bailechrodhain_). He is accused of being a “dark savage” man (_dorcha doirbh_), who had forsaken his wife and children, and had rooms below his house, whence the cries of people being tortured were heard by those who passed the neighbourhood at night. About the end of 1800 he was out among the Gaïck hills with a party of hunters, and passed the night in the hut mentioned. Late at night strange noises were heard about the house, and the roof was like to be knocked in about the ears of the inmates. First came an unearthly slashing sound, and then a noise as if the roof were being violently struck with a fishing rod. The dogs cowered in terror about the men’s feet. The captain rose and went out, and one of his attendants overheard him speaking to something, or some one, that answered with the voice of a he-goat. This being reproached him with the fewness of the men he had brought with him, and the Black Officer promised to come next time with a greater number.

Of the party who went on the next hunting expedition not one returned alive. The servant who said he had heard his master speaking to the devil refused positively to be one of the party, neither threats nor promises moved him, and others followed his example. Only one of the previous party, a Macfarlane from Rannoch, a good and pious man it is said, went. It was observed that this day the officer left his watch and keys at home, a thing he had never been known to do before. Macfarlane’s body was not found on the same day with the rest. It was carried further from the hut than the searchers thought of looking, and a person who had found before the body of one lost among the hills, was got to look for his remains. There is a saying that if a person finds a body once he is more apt to find another. When the melancholy procession with the dead bodies was on the way from the forest, even the elements were not at peace, but indicated the agency that had been at work. The day became exceedingly boisterous with wind and rain, so much so, when the Black Officer’s body was foremost, that the party was unable to move on, and the order had to be changed.

Two songs at least were composed on the occasion. One, strong in its praises of Captain MacPherson, will be found in _Duanaire_, p. 13; the other, among other things, says of him—

“The Black Officer of Ballychroän it was, He turned his back on wife and children; Had he fallen in the wars in France, The loss was not so lamentable.”[95]

THE BUNDLE OF FERN.

A shepherd in Benderloch saw a large bundle of ferns rolling down the hillside, and, in addition to the downward motion given by the incline, it seemed to have a motion of its own. It disappeared down a waterfall. Of course this was Black Donald; what else could it be?

THE PIG IN THE INDIGO POT.

A former tenant of the farm of Holm, in Skye, and his wife had gone to bed, leaving a large pot full of indigo dye on the floor. The pig came in and fell into the pot. The wife got up to see what the noise was, and on looking into the pot saw the green snout of a pig jerking out of the troubled water. She roared out that the devil was in the pot. Her husband shouted in return to put on the lid, and jumping in great excitement out of bed, he threw his weight on the lid to keep it down till the devil was drowned. His wife was remarkable for always commending what her husband did, and kept repeating, “Many a person you will confer a favour on this night, Murdoch” (_Is iomadh duine d’an dean thusa feum a nochd, a Mhurchiadh_). At last the noise in the pot subsided, and Murdoch nearly called up the party he had sought to drown on finding it was his own pig he had been so zealously destroying.

AMONG THE TAILORS.

It is a saying that the only trade that the devil has been unable to learn is that of tailoring. The reason is that when he went to try, every tailor left the room, and having no one to instruct him, he omitted to put a knot on the thread he began to sew with. In consequence the thread always came away with him, and he gave up the trade in despair. It is presumed that he wanted to learn the trade to make clothes for himself, as no one would undertake the making of them.

TAGHAIRM, OR “GIVING HIS SUPPER TO THE DEVIL.”

The awful ceremony to which this name was given was also known among old men as “giving his supper to the devil.” It consisted in roasting cats alive on spits till the arch-fiend himself appeared in bodily shape. He was compelled then to grant whatever wish the persons who had the courage to perform the ceremony preferred, or, if that was the object of the magic rite, to explain and answer whatever question was put to him.

Tradition in the West Highlands makes mention of three instances of its performance, and it is a sort of tribute to the fearless character of the actors that such a rite should be ascribed to them. It was performed by Allan the Cattle-lifter (_Ailein nan creach_)[96] at _Dail-a-chait_ (the Cats’ Field), as it has since been called, in Lochaber, and by Dun Lachlan (_Lachunn odhar_) in the big barn at Pennygown (_sabhal mòr Peighinn-a-ghobhann_), in Mull. The details of these two ceremonies are so exactly the same that there is reason to think they must both be versions of an older legend. Nothing appears to create a suspicion that the one account was borrowed from the other. The third instance of its performance was by some of the “children of Quithen” (_Clann ’ic Cuithen_), a small sept in Skye, now absorbed, as so many minor septs have been, into the great family of the Macdonalds. The scene was a natural cavity called the “Make-believe Cave” (_an Eaglais Bhréige_), on East Side, Skye. There is the appearance of an altar beside this church, and the locality accords well with the alleged rite. The following is the Mull legend.

Lachlan Oär and a companion, Allan, the son of Hector (_Ailein Mac Eachuinn_)—some say he had two companions—shut themselves up in the barn at Pennygown, on the Sound of Mull, and putting cats on spits roasted them alive at a blazing fire. By-and-bye other cats came in and joined in the horrible howling of those being roasted, till at last the beams (_sparrun an tighe_) were crowded with cats, and a concert of caterwauling filled the house. The infernal noise almost daunted Lachlan Oär, especially when the biggest of the cats said, “When my brother the Ear of Melting comes—” Allan the son of Hector did not allow the sentence to be finished. “Away cat,” he cried, and then added to his companion, in an expression which has become proverbial in the Highlands when telling a person to attend to the work he has in hand, and never mind what discouragements or temptations may come in his way, “Whatever you see or hear, keep the cat turning” (_De sam bith a chì no chluinneas tu, cum an cat mun cuairt_). Dun Lachlan, recovering courage, said, “I will wait for him yet, and his son too.” At last the Ear of Melting came among the other cats on the beams, and said, while all the other cats kept silence, “Dun Lachlan, son of Donald, son of Neil, that is bad treatment of a cat” (_Lachuinn uidhir ’ic Dhò’uill ic Néill, ’s olc an càramh cait sin_). Allan to this called out as before, “Whatever you see or hear, keep the cat turning,” and the fearful rite was proceeded with. At last the Ear of Melting sprang to the floor and said, “Whomsoever the Ear of Melting makes water upon will not see the face of the Trinity” (_Ge b’e co air a mùin Cluas a Leoghaidh cha ’n fhaic e gnùis na Trianaid_). “The cross of the sword in your head, wretch; your water is sweat” (_Crois a chlaidheamh a’d cheann, a bhiasd; ’s tu mùn fallais_), answered Dun Lachlan, and he struck the cat on the head with the hilt of his two-handed sword. Immediately the devil, under the potent spell, assumed his proper shape, and asked his wild summoners what they wanted with him? One asked _Conach ’us clann_ (“Prosperity and children”), and Dun Lachlan asked “Property and prosperity, and a long life to enjoy it” (_Cuid ’us conach, ’us saoghal fada na cheann_). The devil rushed out through the door crying, “Prosperity! Prosperity! Prosperity!” (_Conach! Conach! Conach!_)

The two men obtained their desires, but were obliged (some say) to repeat the _taghairm_ every year to keep the devil to the mark.

When Dun Lachlan was on his deathbed his nephew came to see him, and in the hope of frightening the old fellow into repentance, went through a stream near the house and came in with his shoes full of water. “My sister’s son,” said Lachlan, “why is there water in your shoe?” (_a mhic mo pheathar, c’ arson tha bogan a’a bhróig?_) The nephew then told that the _two_ companions who had been along with Lachlan in the performance of the _taghairm_, and who were both by this time long dead, had met him near the house, and to escape from them he had several times to cross the running stream: that they told him their position was now in the bad place, and that they were waiting for his uncle, who, if he did not repent, would have to go along with them. The old man, on hearing this melancholy message, said, “If I and my two companions were there, and we had three short swords that would neither bend nor break, there is not a devil in the place but we would make a prisoner of.”[97] After this the nephew gave up all hopes of leading him to repentance.

A native of the island of Coll and his wife came to see him. Lachlan asked them what brought them? “To ask,” said the Coll man, “a yoke of horses you yourself got from the devil” (_dh’ iarraidh seirreach each fhuair thu fhein o’n douus_). Lachlan refused this and sent the man away, but he sent a person to overhear what remarks the man and his wife might make after leaving. The wife said, “What a wild eye the man had?” (_Nach b’ fhiadhaich an t-sùil bh’aig an duin ’ud?_) Her husband replied, “Do you suppose it would be an eye of softness and not a soldier’s eye, as should be?” (_Saoil am bi suil an t-slauchdain, ach sùil an t-saighdeir mar bu chòir?_) On this being reported to Lachlan, he called the Coll man back and gave him what he wanted.

Martin, in his _Description of the Western Islands_, p. 110, quoted by Scott (_Lady of the Lake_, note 2 T), after describing a mode of _Taghairm_ by taking a man by the feet and arms to a boundary stream and bumping him against the bank till little creatures came from the sea to answer the question of which the solution was sought, says:—“I had an account from the most intelligent and judicious men in the Isle of Skie, that about sixty-two years ago the oracle was thus consulted only once, and that was in the parish of Kilmartin, on the east side, by a wicked and mischievous set of people, who are now extinguished, both root and branch.” The _Taghairm_ here referred to seems to be that above-mentioned as having been performed by the M‘Quithens in the Make-believe or False Cave on East Side, Skye. The race have not borne a good reputation, if any value is to be attached to a rhyme concerning them and other minor septs in Skye:—

“The M‘Cuthan, expert in lies, The M‘Quithens, expert in base flattery, The M‘Vannins, expert as thieves, Though no bigger than a dagger handle.”[98]

Another method of _Taghairm_, described by Martin, was by wrapping a person in a cow-hide, all but his head, and leaving him all night in a remote and lonely spot. Before morning his “invisible friends” gave him a proper answer to the question in hand, or, as Scott explains it, “whatever was impressed upon him by his exalted imagination, passed for the inspiration of the disembodied spirits who haunt the desolate recesses.” This method of divination cannot have been common; at least the writer has been able to find no trace of it.

As a third mode of _Taghairm_, Martin briefly describes that above detailed, viz., the roasting of a live cat on a spit till at last a very large cat, attended by a number of lesser cats, comes and answers the question put to him.

Both Martin and Scott fall into the error of supposing that the object of the _Taghairm_ was solely divination, to ascertain the future, the issue of battles, the fate of families, etc. The mode by roasting live cats was too fearful a ceremony to be resorted to except for adequate reasons, and the obtaining of worldly prosperity, which was the object of the Mull _Taghairm_, is a more likely reason than curiosity or anxiety as to a future event.

The naming of the word _Taghairm_ is not at first sight obvious. There is no doubt about the last syllable being _gairm_, a call. _Ta_ is probably the same root that appears in so many words, as _tannasg_, _taibhse_, etc., denoting spectres, spirits, wraiths, etc., and _Taghairm_ means nothing else than the ‘spirit-call,’ in fact, “the calling of spirits from the vasty deep.”

GLAS GHAIRM—POWER OF OPENING LOCKS.

This was a rhyme or incantation by which the person possessing the knowledge of it could shut the mouths of dogs and open locks. It was reckoned a very useful gift for young men who went a-wooing. Archibald, son of Murdoch, or, as he was also popularly known, Archibald the Light-headed (_Gileasbuig Mhurchaidh, G. Eutrom_), who was about twenty years ago a well-known character in Skye and its neighbourhood, knew the charm, but when he repeated it he spoke so fast that no one was able to learn it from him, and as to his teaching of it to any one, that was out of the question. Poor Archibald was mad, and when roused was furiously so. He went about the country attending markets and wherever there was a gathering of people, and found everywhere open quarters throughout that hospitable island. Indeed, it was not wise to contradict him. He had a keen and ready wit, as numerous sayings ascribed to him testify, and composed several songs of considerable merit. The fear which dogs had of him, and which made them crouch into corners on seeing him, was commonly ascribed to his having the _Glas Ghairm_, but no doubt was owing to the latent madness which his eyes betrayed, and of which dogs have an instinctive and quicker perception than men. On their offering the slightest sign of hostility, Archibald would knock out their brains without as much as looking at their masters.

The _Glas Ghairm_ was supposed to be in some way connected with the safety of Israel on the night before the Exodus, “against any of the children of Israel shall not a dog move his tongue, against man or beast” (Ex. xi. 7).

FOOTNOTES

[1] The words Elfin and Fairy are, in these pages, used indifferently as equivalents of the Gaelic names, sìth (or shi) people, etc.

[2] These virtues it is to have only thrice, and it has been already unfurled twice. Many of the common people wanted it brought out at the time of the potato failure.

[3] Fairy motion, _i.e._ not rising and falling on the waves, but gliding smoothly along.

[4]

“Seachad air Grianaig, Mar fhiadh nam beann fuara, Direadh ri uchd garbhlaich, ’S an sealgair ga ruagadh, Ise is siubhal, sìth aice, Sìnteagan uallach, Sgoltadh nan tonn uaine ’S a fuaradh air chàch.” Long aig Callum MacShìomain.

[5]

“Ged is math an cala dh’ fhàg sinn, Gum bu fearr an cala fhuair sinn.”

[6] Few villages in the Highlands of Scotland are without a _shï-en_ in their neighbourhood, and often a number are found close to each other. Strontian, well known to geologists from the mineral which bears its name, is _Sròn an t-sìthein_, “the nose of the Fairy hillock.”

[7] _Bonnach beag boise, gun bhloigh gun bhearn, Eirich ’s big sinne a stigh_, _i.e._ Little cake, without gap or fissure, rise and let us in, is the Elfin call.

[8] In the north of Ireland the band was taken off the spinning wheel to prevent the Fairies spoiling the linen.

[9] Similarly, in Dorsetshire fossil belemnites are called colepexies’ fingers, and in Northumberland a fungous excrescence, growing about the roots of old trees, is called Fairy butter. So in Ireland, the round towers are ascribed to them.

[10] Campbell’s _West Highland Tales_, ii. 46.

[11] The use of some kind of mill, generally a hand mill, is as universal as the growth of grain, and the necessity for reducing the solid grain into the more palatable form of meal no doubt led to its early invention. The Gaelic _meil_ (or _beil_), to grind, the English _mill_, the Latin _mola_, and the Greek μυλη, show that it was known to the Aryan tribes at a period long anterior to history. The handmill mentioned in Scripture, worked by two women, seems the same with that still to be found in obscure corners in the West Highlands.

An instrument so useful to man in the less advanced stages of his civilization could not fail to be looked upon with much respect and good feeling. In the Hebrides it was rubbed every Saturday evening with a wisp of straw ‘for payment’ of its benevolent labours (_sop ga shuathadh ris a bhrà ga pàigheadh_). Meal ground in it is coarser than ordinary meal, and is known as _gairbhein_.

[12] Other charms used on the occasion were the taking of the woman to be delivered several times across the byre-drain (_inne_), the opening of every lock in the house, and ceremonies by means of

“A grey hank of flax and a cockscomb, Two things against the commandments.”

These practices seem to have been known only to the very superstitious, and to have been local. The first belonged to Ross-shire, the second to the north-west mainland of Argyllshire, and the last to Tiree.

[13] Carleton (_Tales and Stories_, p. 74) mentions an Irish belief of a kindred character connected with oatmeal. When one crossed _fair gurtha_, or hungry grass (Scot., _feur gorta_, famine grass), a spot on which the Fairies had left one of their curses, he was struck with weakness and hunger, but, “if the person afflicted but tasted as much meal or flour as would lie on the point of a penknife, he will instantaneously break the spell of the Fairies, and recover his former strength.”

[14]

Cha bu luath Luran Mar a bhi cruas arain.

[15]

Lurain, Lurain Mhic-ille-dhui Thoir ort clacha du a chladaich.

[16]

“Dlighe gobhainn gual Is iarrunn fuar a chuir amach ’S dlighe coire cnàimh ’Se thighinn slàn gu tigh.”

[17]

“A Gheur bhalbh ud, ’s a Gheur bhalbh, Thàinig oirnnn a tìr na marbh, Dh’ fhuadaich an coire o’n bhrugh,— Fuasgail an dul is leig an Garbh.”

[18] Dìomaich is mi-bhuaidh air an fhear a dh’iarr oirnn crann mòr luinge fada dheanadh de mhaide bhola liòn.

[19] Cuir an fhallaid anns’ a bhalgan, agus snìomh an toban mara chriomas a chaora an tom.

[20] Beannachd dhuit-sa ach mollachd do bheul t’ ionnsachaidh.

[21]

“Dùin an uinneaga tuath, ’S gu luath an uinneaga deas; ’S dùin uinneag na h-àirde ’n iar, Cha d’thainig ole riamh o’n àirde ’n ear.”

[22] Am bi thu mar sin daonnan, a bhuineagag?

[23] The man in Flodigarry got rid of his Fairy assistants by telling them to bale out the sea.

[24]

Cìream, càrdam, tlàmam, cuigealam, Beairt fhighe gu luath, ’S bùrn luadh air teine, Obair, obair, obair.

[25]

Dùn-Bhuirbh ri theine Gun chù, gun duine, Mo chearslagan snàth ’S mo phocanan mine.

[26] The natives preserve the true name of the place when they call it “The Lairgs.”

[27]

“Mar an eidheann ris a chreig ’S mar an iadh-shlat ris an fhiodh, Mar an fheòil mun chnàimh ’S mar an cnàimh mun smior.”

[28]

“A phiuthrag, ’s a phiuthrag chaidreach, An cuimhne leat oidhche nan capull? Seachd bliadhn’ on thugadh as mi, ’S bean mo choltais riamh cha-n fhacas, Ialai horro, horro, Ialai horro hì.”

[29] “Is glas do leanamh.” “Is glas am fiar ’s fàsaidh e.” “Is trom do leanamh.” “Is trom gach torrach.” “Is eutrom do leanamh.” “Is eutrom gach saoghaltach sona.”

“Is glas an duilleach ’s glas am feur, ’S glas an tuadh am bheil a chas, ’S chaneil ni thig roimh thalamh, Nach eil gnè ghlaise na aoraibh.”

The first two lines of this quatrain occur also in a song on the deceitfulness of women, by a young man, whose first love had forsaken him. She “killed him with a stony stare,” and merely asked, “whence comes the sallow stripling?” (“_Co ar tha’n corra-ghille glas?_”)

[30] Ma tha tùr aig marbh, nach bi thu oidhche dhìth do leabaidh.

[31] My informant could not say whether this was seed-time (_màrt cur an t-sìl_) or harvest (_màrt buain_); probably the former (cf. Campbell’s _West Highland Tales_, ii., p. 98).

[32] It may interest the reader that the man (a shrewd enough person in ordinary life) from whom this story was heard, adduced it as proof of the existence of Fairies, of which he said there could be no doubt; he had heard the story from his father, who knew the weaver.

[33] Iarr air choìr e, ’s gun agam ach mi fhìn.

[34]

Dh’iarr a mhugaill a mhagaill Iased an du-lugaill lagaill Thoirt a mhagaill as an t-siòl.

[35]

“Muc dhearg, muc dhearg, Muc leth-chluasach dhearg, Mharbh Fionn le Mac-a-Luin, ’S a thug e air a mhuin gu Druim-dearg.”

[36] Tha e na each bagais aig na sìthchean an càrn na Sleabhach, agus gad seillich na bhialthaobh.

Alasdair used to say the men of the present day were very small compared to their ancestors, and to prophecy with his teetotum, they would continue growing smaller and smaller, till at last it would take six of them to pull a wisp of hay.

[37]

“Ged bu mhath an cala dh’fhàg sinn, Seachd fearr an cala fhuais sinn.”

[38] “Màrt a threabh mi, màrt a chuir mi, màrt a bhuain mi; Fhir a dh’òrduich na trì màirt, na leig na bheil san ròp’ uamsa.” “Làmh t’athar ’s do sheanar ort, bha feum agad labhairt.”

[39] Gregory’s _West Highlands and Islands_, p. 285.

[40] Tradition is pretty uniform that Sir Lachlan was killed by the arrow of a little man, and the above is probably only a superstitious version of the real circumstances. The story of powerful warriors, however, struck in the forehead by the arrows of little men, like the stories of Tell and the apple, and Alfred and the cakes, is told of too many persons to be above the suspicion of being a popular myth.

The natives of one of the villages in Tiree are known by the nickname of “Clann Du-shith” and “Sìthbheirean.” The assertion that Du-sìth was the ancient name of Duncan is incorrect, as one of those from whom the village nickname was derived was called Donnchadh mòr mac Dhu-shìth. The little man, who killed Lachunn Mor is also known as an _t-ochdarann bodaich_, the eighth part measure of a carle.

[41] It is often observable in popular tales that articles of modern use are ascribed to those who lived before their invention. Anachronisms are not heeded in popular lore.

[42] This _Dò’il MacJain_ is probably the _Dò’il du beag Innse-ruithe_, a celebrated bowman and follower of Cameron of Locheil, and, as his name denotes, a person of small stature, who, according to tradition, shot the arrow that nailed the hand of Big Angus Macian (Aonghas Mòr Mac’ic Eòin) of Ardnamurchan, one of the most stalwart men of his day, to his forehead, in Coir Ospuinn, in Morvern, circ. A.D. 1596. Others say _Jain du beag_ (little black John) was the hunter whose arrow struck the hind. Another (perhaps the same) celebrated Lochaber archer was _Jain beag a bhuilg bhàin_ (little John of the white bag) from Coiruanain.

[43] Several versions of the song will be found in Campbell’s _Leabhar na Feinne_, p. 198. According to the Skye tradition, the secret of Oisian’s birth was not known till notice was taken of his never eating venison like the rest of the host. On being questioned, he said, “When everyone picks his mother’s shank bone, I will pick my own mother’s slender shank bone.”

[44] This version was originally taken down in Gaelic from the recitation of Malcolm Sinclair, Balefuill, Tiree. The tale was known in Ireland, and the reputation of it still survives very extensively throughout the Highlands.

[45] This rendering of the popular incantation differs somewhat from that given by Mr. Campbell himself. The Gaelic version is the best the writer has been able to fall in with. Var. _An laogh maol carrach is miosa na ainm_, “the polled-scabbed calf, that is worse than its name, take off your head,” etc.

[46] This version of the story is from Skye. A version from Uist is given in Campbell’s _Tales of the West Highlands_, ii. 68. It varies merely in representing the thirsty man as a traveller, who, in consequence of refusing from the Fairy the drink for which he had wished, was drowned at the next ferry.

[47] This creature, haunting the pastures of the cattle, partakes more strongly of the character of the _Glaistig_, afterwards to be described, than of the Fairy women.

[48]

“Paidhir de na cailean guagach Cuir mu’n cuairt na brathuinn-oran.”

[49] The same incident is related of the Sron-Charmaig Glaistig.

[50] Both names have the same meaning, being derived from a kind of head-dress (_ceann-eididh, cuaraig_) peculiar to the clan.

[51] The last two lines suggest this to be a modern composition, and not a popular tradition. Supernatural beings do not go away in flames in Highland superstition.

[52]

“Coir Mhic-Mhaoilein air a Chnap, Fhads’ a bhuaileas tonn air creig.”

[53] Bheir mise mo bhriathrun, nach d’ théid mis’ air na sgàlun ciadna rithis.

[54] It was said of Dougall, that when he wanted a sheep he drove a whole flock through a particular gap in the rocks, while his wife stood in waiting to catch the animal fixed upon. Once she allowed this sheep to pass, and Dougall asked her what she meant. “How,” she said, “could I take the sheep of my own godfather?” (goistidh). Dougall replied, “The man might be your godfather, but the sheep was not your godfather.”

[55] This story of Glaistig officiousness is an appropriation of a floating tale that had its origin long previous to Mac Ian Year’s time.

[56] In olden times a wall (of turf) was commonly built to separate the crop land from the hill ground, and was known as _Gàradh bràgh’d_, or Upper Wall. The ground above the _Gàradh bràgh’d_ was known as the _Eirbhe_.

[57]

“Inghean oighre Bhaile-cliath Cha cheilinn a thriath nan lann, ’S do Ghruagach Eilein nan eun, ’S ann a rug mi féin mo chlann.”

[58] The trews went into the shoe, close-fitted to the legs, and was fastened with a buckle at the waist.

[59]

“Triuthas air Gunna ’S Gunna ris a bhuachailleachd, ’S na na mheal Gunna ’n triuthar Ma ni e tuille cuallaich.”

[60] Such was the terror inspired a few years ago by a report that the Water-horse of Loch Meudaidh had made its re-appearance that the natives would not take home peats that they had cut at the end of the loch by boat (the only way open to them), and the fuel was allowed to go waste.

[61] A Water-horse was killed in Skye, where the stream from Eisgeadal falls into Loch Fada, at the foot of Storr, by sticking a knife into it. It had previously killed a man.

[62] _Corc-chluasach_ is also applied to calves the ears of which are in any way naturally marked, as if with a knife, slit in the points, serrated in the upper part, or with a piece out of the back.

[63] The big beast of Scanlastle in Islay was one of this kind. It devoured seven horses on its way to Loch-in-daal. A ship was lying at anchor in the loch at the time, and a line of barrels filled with deadly spikes, and with pieces of flesh laid upon them, was placed from the shore to the ship. Tempted by the flesh, the ‘loathly worm’ made its way out on the barrels and was killed by the spikes and cannon.

[64]

“Buail an t-òrd, a ghobachain, No buailidh mi sa cheann thu.”

[65] “Is mise nach d’éirich air mo làimh dheis an duigh.”

[66]

“Meirleach salainn ’s méirleach frois, Da mheirleach nach fhaigh fois; Ge b’e co thig no nach d’thig a nios, Cha d’thig meirleach an lìn ghlais.”

[67] _Leagadh-iochd_ is the remission of arrears of rent, lit. a merciful letting down.

[68] _Manadaireachd._

[69] The Bait-stone (_Clach shuill_) was a stone on which to break shell-fish, potatoes, etc., to be thrown into the water to attract fish. The broken bait was called _soll_, _faoire_.

[70]

“A neach tha gam iomradh, Mar h-ann air mo leas e, Esan bhi ga iomluain Air sgeanabh geura glasa, Cadal an tom seangain da, ’S na na cadal fallain da; Ach baobh eadar e ’s an dorus, ’S mis’ eadar e ’s a chuid ’s a chadal. Cliath-chliat iarruinn a sgrìobadh a mhionaich, ... Cailleach nharbh....”

[71]

“Tha deuchainn agam dhuit, Tha sealltuinn agam ort, Eadar còig aisnean cléibh Chriosd; Ma tha ’n dàn no ’n ceadachadh dhuit, Feum dheanadh dhiom, Tog do làmh dheas a suas, ’S na luaith i nìos.”

[72]

“Is tric a mharcaich mi le ’m shréin An dream gam bheil the fhéin ’s do bhean.”

[73] _Tom-na-h-iubhraich_, the Boat Mound, probably derives its name from its resemblance to a boat, bottom upwards. Another popular account makes it the abode of the Feinné, or Fin Mac Coul and his men. There is a huge chain suspended from the roof, and if any mortal has the courage to strike it three times with his fist, the heroes will rise again. A person struck it twice, and was so terrified by the howling of the big dogs (_donnal na con mòra_) that he fled. A voice called after him, “Wretched mischief-making man, that worse hast left than found” (_Dhuine dhon a dhòlaich, ’s miosa dh’fhàg na fhuair_).

[74]

“Dar thigedh sluagh Tom na h-iubhraich, Co dh’ eireadh air tùs ach Tòmas?”

[75]

“Nuair thig Tòmas le chuid each, Bi latha nan creach air Cluaidh, Millear naoi mìle fear maith, ’S theid righ òg air a chrùn.”

[76] “Bi sia baintighearnun diag as deigh an aon tàilleir chrùbaich.”

[77] “Meair thig an cro bàn do Bhlàr, cuirear seachd cuir de chuibhle mhuilinn Bhlàir le fuil sluaigh.”

[78] “Cuiridh claigionn na caorach an crann ’s fheum, no an crann araidh air an fharadh;

Thig a mhuir deas air a mhuir tuath; Bi Albainn na criosun geala, ’S meall òir ann am bun gach glinne.”

[79] “Olaidh am fitheach a shàth, bhar an làir, air mullach clach àrd an Uig.”

[80]

“Tobar Tàth sin, ’s tobar Tàth, Tobar aig an cuirear blàr, ’S bi cnaimhean nam fear fàs Air tràigh bhàn Laorais ’S marbhar Lachunn nan trì Lachunn Gu moch, moch, aig tobar Tàth. Al. Torcuil nan trì Torcuil.”

[81] This stone is about ten ft. high, and is one of the three fragments into which a larger stone, used by an old woman of former days as a hammer to knock limpets off the rocks (_òrd bhàirneach_), was broken. Of the other two, one is in _Uigh an du tuath_, and one in Tarnsa Islet. At a spot from which these three fragments can be seen, there is hidden an urn of silver and an urn of gold (_croggan òir ’s cr. airgid_). It is easy to find a place whence one can see two, but when about to see the third, one of the first two disappears. Five or six yards make all the difference. A herdsman once found the spot, but when digging for the treasure he happened to see a heifer that had fallen on its back in a stream. He ran to its rescue, and never could find the place again.

[82] _Càth_, prob. a step path in a rock.

[83]

“Bi muilionn air gach sruthan, Crann an laìmh gach giullain, Da thaobh Loch Tatha na ghàracha-càil, Cuiridh claigionn na caorach an crann o fheum, ’S cuiridh ite gèoidh an cuimhn’ a duine.”

[84] Does this refer to excommunication? A candle was then extinguished in water.

[85] Perhaps this means burial with the face downwards. The mother of an illegitimate child, which died in infancy, and the paternity of which was denied, declared if she had known that would be the case, she would have buried the child with its face downward. This was said to be in Tiree, but all the writer’s inquiries failed to find any one who had ever heard of such a thing being done. It is a saying “a down mouth to women if they are not to be found everywhere” (_Beul sìos air na mnathan, mar faighear ’s gach àit iad_).

[86] “Nach faicear toradh ad ìm, no ìm ann ad bhainne.”

[87] “Is tric a bha mise ’g imlich na mias agus a’ lomadh nan cnàmh an tigh t’ athar.”

[88] “Ged thug mi biadh ’us càise ’s uibhean duit, air do dhà làimh, Iogain ’ic Iogain, chuir thu ’n gad roi mo dhòrn.”

[89] The Mull doctor passed a house from which loud sounds of talking proceeded. He remarked that in that house were either twenty men or three women.

[90] This was _Nial na Buaile_, who lived in a house alone several miles from any other house. The hollow is called _Sloc-an-tàilisg_.

[91] See page 304.

[92] ’S àrd mharcaich thu ’n raoir a Mhìcheil. Seall air do chois chlì. Ceil orm ’s ceilidh mi ort.

[93] _Fiacaill storàch_ means a buck tooth.

[94]

“A nollaig mu dheire de’n cheud Cha chuir mi e’n aireamh na mias.”

[95]

“Ofhichier du Bhaile-chrodhain a bh’ann, Thréig e a bhean ’s a chlann Nan do thuit e’n cath na Fraing, Cha bhiodh an call co farranach.”

[96] Allan was a native of Lochaber, the most notorious district in the Highlands for cattle-lifters, and derived his name from having lifted a creach “for every year of his life, and one for every quarter he was in his mother’s womb.” He died at the age of 34.

[97] Nam bithinn fhìn’s mo dhà chompanach ann, ’s trìgroilleinean againn nach lùbadh’s nach briseadh, cha bhiodh deamhan a stigh nach cuireamaidan làimh.

[98] There is a venom and an emphasis in the original impossible to convey in a translation.

“Clann ’ic Cuthain chuir nam briag, Clann ’ic Cuithein chur an t-sodail, Clann ’ic Mhannain chuir na braide Ged nach b’fhaid aid na cas biodaig.”

INDEX.

(_The figures refer to the page._)

A

_Ailmeid_ (explained), 103

Alasdair Challum, tale of, 94

Alfs, 11

Annat, 29

Apollo, 193

_Arabian Nights’ Entertainment_, 132

Arasaig, 109, ff.

Ardnamurchan, 52, 55, 122, note; 183, 226

Arrows (fairy), 26, 154

Association-craft (assistance of the Folk), 98, 161

Augury, 250-257 omens, 251, 256, 257 outset of a journey, 253 unlucky animals, 254 unlucky to look back, 255

B

Bagpipes, 18

Bait-stone, 255, note

Baking, 232, 233

Banshee, 8, 22, 40, 44, 45, 51, 85, 107, 108, 118, 141

Barra, 59, 264

Bean-nighe (washing-woman), 42, 43

Beanshith, 8, 42, 102-105, 152, 157, 161

Beetles, 227

Beinn Feall, 96

Beltane (first night of summer), 18, 151, 234, 249

Ben Lawers, 275

Ben Lomond fairies, 60

Ben-y-Ghloe, 29, 94; the wife of, 125, f.

Bernicle Goose, 221

Biasd na Grogaig, 217

Bible (a protection against fairies), 49, 168

Black Art, 285-288 Dog (_see_ Macphie of Colonsay) Donald, tale of, 68, 69 William the Piper, 65

Blue Men, 199, f.

Boat Language, 239

Breadalbane, 274

Bridge of Awe, tale from, 88, 89

Brownie, 157, 186-193, 195, 196, 198

C

Cailleach, 243, 244

Caithness, 220

Callum, tale, 103

Callum Clark, tale, 60, 61

“Calum Clever,” tale, 72

Cameron of Locheil, 122, note; 286, 287

Campbells, 177, 187, 227

Campbell’s _West Highland Tales_, 29, note; 59, 75, 116, 132, 190, 193 _Leabhar na Feinne_, 126, note

Cantyre, 117, 187

Carleton’s _Tales and Stories_, 48, note

Carlin of the Spotted Hill, 122, 123

Carlin Wife, 28

Cats (fairy), 32

“Cauld Lad of Hilton,” 188

Cere-cloth, 241

Chailleach, 243

Changelings, 38, 39, 90-92

Childbed (customs), 36, 37, 80

Children (deformities attributed to fairies), 39, 85

Clandonald, 117

Colkitto, 116

Coll, 69, 95, 96, 166, 208

Colonsay, 110, ff.

_Connan_, 291

Cows (and fairies), 134, 135, 137

Craignish, 52, 57

Cremona, 139

D

Deer, 109, 126, 132, ff.

Deiseal (right-hand turn), 35, 229, f.; 266

Devil, the, 289-312

Divination, 262-267

Dobhar (water), 217

Dogs (fairy), 30, 31, 109, 141, 144 (ordinary), 144-146, 191

Donald, son of John, 122, note son of Patrick, 123, 124, 132

Dowart, 97

Dreams, 268

Druid, 193, 194

Duergar, 11

Duine sith (man of peace), 7, 101, note

Dundeacainn, 94

Dun Keneth, 272

Dunniquoich, 94

Du-sith (Black Elf) 101, note

E

Edda, 220

Eddy wind, 24, 25

Eels, 221

Elfin (_see_ Fairies), and 1, note Queen, 45

Elle Woman (_see_ Bean shith)

Elves (_see_ Fairies)

Emmet, 228

Euphemisms, 237

Ewen, tale of, 73

F

Fàgail (parting gift), 44, 154

Fairies assistance from, 96-100 belief in, 1, 2 characteristics, 50, 51 churning, 137, 138 coming to houses, 73-76 defects, 15 dresses, 14, 15 dwellings, 11-14, note; 93-96 fallen angels, 199 festivities, 16, 18 food, 21 gifts, 22, 23, 153, 154 lifting by, 69-72 loan to, 58 Lowland, 76-78 metamorphosis, 109, 126, note 132, 133 music, 138, 139 names given to, 3-9 occupations, 15, 16, 161 Pennygown, 59 protection against, 46, 49 raids, 92, 93 seen when, 21 size of, 9, 11 stealing women and children, 78, ff. thefts by, 32, ff.

_Fallaid_ cake, 48, 232, 233

Fallen angels, 199, 283

Familiar spirit, 8, 41

Faroe Islands, 191

Ferintosh, 62

Finlay’s Sandbank, tale of, 57, ff.

Flounder, 223

Folk, _see_ fairies’ names and, 11

Funerals, customs at, 241, f.

G

Gaël, 139

Gaïch catastrophe, 300, ff.

Gigelorum, 220

Glaisein, 190

Glaisrig (_see_ Glaistig)

Glaistig, 44, 45, 146, note; 155, ff.; 184, 190, 191 at Ardnadrochit, 175 at Baugh, 176 in Coll, 166 in Craignish, 173 at Dunolly, 166 Dunstaffnage C., 164 Garlios, 173, f. Glenduror, 162 Glenorchy, 171 Hianish, 177 Inverawe House, 164 at Iona, 179 at Mearnig C., 166 in Mull, 179, 180, 183 at Sleat, 165 at Sron-Charmaig, 162, f. in Strathglass, 167 at Strontian, 177, f. at Ulva, 178

Glas Ghairm, 311

Glencoe, 265

Graham’s _Highlands of Perthshire_, 7, 198

Greenock, 6

Greogach (Gruagach)

Gruagach, 156, 157, 165, 184, ff.; 193

H

Hallowe’en, 61

Hallowmass, 18, 260

Hand mills (_see_ Querns)

“Happy Hog”, 99

Harris (district), 62, 136, 201, 222 Woman of, 66, f.

Harvest Maiden, 20

Hebrides, 6, 149, 199, 269 North, 14, 126, 199

Herring, 222

_Highland Society’s Dictionary_, 157

Hinzelman, 191

Hobgoblin, 191

Horses, 30, 146-149

I

Imprecations, 277-281

Inveraray Castle, 54

Inverness-shire, 197

Iona, 62, 93, 107

Ireland, 127 King of, 132, 133, 184

Iron (and fairies), 152, f.

Islay, tales from, 86, 87, 100, 112, 117, 119

Isle of Man, 190

J

Johnson, Dr., 186

Jura, 112, 114, 121

K

Keightley’s _Fairy Myth_, 188, 190

Kelpie, the, 215

Kennavarra, haunted by fairies, 78, 138, 141

Kennedy, tale of, 298, f.

King Otter (water-dog), 216

Knap (_see_ M‘Millan)

Kobold, 191

L

Labrador Indians, 90

Lachlan Oär, a tale of _taghairm_, 306, ff.

Lady of Lawers, her prophecies, 274, f.

Lammas day, 234, 249

Lamprey, 219

_Lar Familiaris_, 191

_Lares_, 191

Largs, 76, 78

Lavallan, 220

_Leannan sith_ (fairy sweetheart), 8, 41, 45, 195

Leg cake, 234

Leyden, 117, 118

Lobster, 223

Lochaber, 28, 52, 56, 122, note; 123, 135

Loch Gruinard, tale of battle of, 100

Lorn, 123, 144, 162

Luran Black, tale of, 52-57

M

MacCallum, the hunter, 90

MacCodrums of the seals, 284

MacCrimmon, piper, 66, 138-141

MacCuaric (Kennedy), tale of, 168, 171

Macdonalds, 100 of Keppoch, 286

MacDuffies (Macphies), 116

Mac-fir Arois, tale of, 205, ff.

Mac-Ian Year (Mac Iain Ghiarr), tale of, 181, ff.

Mackenzie of Brahan, 286

M‘Lear, tale of, 97, 98 Sir Lachlan Moir, 100, 101, note

Macleod (Clan), 269

Macleod’s Fairy Banner, 5

Macleod of Macleod, 139

Macleods of Raasa, 57 of Skye, 5, 241

M‘Millan of Knap, tale of, 172

MacNeill, Farquahar, 64

MacNeills, 264

Macphail (Macphie), 118

MacPherson, Captain (_see_ Gaïch catastrophe)

Macphie of Colonsay, 109-122, 132

Magpie, 227

Maistir, 36, 49

Manadaireachid (_see_ Augury)

Martin’s _Description of the Western Islands_, 309

Men of Peace (_see_ _Sithche_)

Mermaid, the, 201 Leyden’s ballad, 117, 118

Merry Dancers (_see_ Northern Streamers)

Moidart, 109

Morvern, 72, 80, 81, 98, 102, 103, 122, note; 135, 151, 173, 242

Mull, 15, 28, 42, 52, 59, 75, 80, 89, 97, 99, 101, 103, 105, 120, 126, 133, 138, 145, 152, 179, 180, 183, 208, 241, 264, 306

Murchard Mac Brian, 184

Murdoch, the Short, 264, f.

N

Names, 245

New-Year day, 234, f.; 260

Niägruisar, 191

Nial Scrob, 69, 70

Nis, 191

Nix, 190

Norman, 274

Northern Streamers (Merry Dancers), 199, f.

O

Oatmeal, 150, ff.

O’Cronicert’s Fairy Wife, 127, 133

Oisian, 44, 126, note

Oscar, 44

Ossian (_see_ Oisian)

P

Palmistry, 266

Pearl work, 49, 80, 241

Pennant’s _Tour_, 193, 220

Pennygown fairies, 59

Perthshire, 30, 44, 74, 196, 198

Phynnodderee, 190

Pixies 11

Pope, the, and Michael Scott, 297

Portree, 29, 30, 75, 99, 137, 139, 186

Premonitions, 258, ff.

Prophecies, 269-276

Protection against evil spirits, 247, 248 against fairies, 46-49

Q

Querns (hand mills), 35, note, 149, 150

R

Raasay Water-Horse, 209

Rannoch, 71

Rats, 225

_Red Book of Balloch_ (_see_ Lady of Lawers)

Red Book of Appin, 292-295

Red-deer, 27, ff.

Red Donald, 71

Right-Hand-Turn (_see_ Deiseal)

Road name, 245

S

Salt, 236

Schiehallion, 94

Scott, Sir Walter, 198 Michael, 285, 288, 295, 296

Seals, 283

Sea-serpent, 220

Serpents, 223, f.

Shetland Isles, 188, 283

Shien-sloy, 94

Shoulder-blade Reading, 263-266

Shrovetide, 297

_Siochaire_, 7

_Sireach_, 7

_Sith_ (peace), 1, 3, 4, 5, 6, 7, 8, 9, 28, 29, 40, 41, 126

_Sithbheire_, 7

_Sithche_, 7, 40, 153

_Sithchear_, 7, 49

_Sithein_ (fairies’ dwelling) 11, 14, note; 94

Skip Jack, 228

Skye, 29, 30, 43, 52, 56, 67, 69, 75, 91, 96, 99, 126, 136, 137, 156, 165, 182, 184, 199, 201, 217, 244, 297, 303, 305

Speke, Captain, 254

Spells, 281-285

St. Bridget’s Day, 225

St. Columba, 223

St. Elmo’s light, 6

St. Fillan, 196

St. John’s wort, 49, 103

Stirling, the Carse, 285

Suicides, 242

Superstitions about animals, 219-228 miscellaneous, 229-249

Sutherlandshire, 66

T

Taghairm (“spirit call”), 304-312

_Tales of the West Highlands_ (_see_ Campbell)

Tapull House, 75

Tea, divination by, 266

Theft, 236

Thomas of Ercildoune (the Rhymer), 45, 269-272

Thunder, 235

Tiree, 6, 30, 42, 52, 55, 57, 69, 71, 76, 78, 83, 85, 87, 91, 93, 101, 105, 108, 109, 134, 135, 139, 141, 142, 150, 165, 189, 199, 239, 240, 241, 266

Tobermory, 63, 183

_Toradh_ (benefit), 21, 32, 33, 48

_Trial_ (Deuchainn, fridh), 259, 261

Trolls, 11

“Trouble-the House” (Eachrais ùrlair), 282

Tutelary beings, 155-194 origin of the belief in, 192, 193

U

Uist, 136, 137, note North, 284

Unimore, 190

Urisk, the, 195-199, 215 of Ben Loy, 196 Yellow-Waterfall, 197

W

Washing-woman (_see_ Bean-nighe)

Water-Bull, 216

Water-Dog (_see_ King Otter)

Water-Horse, 203-215 at Loch Cuaich, 210 at Tiree, 211, 214

Whale, 222

* * * * * *

Transcriber’s note:

The spelling, hyphenation, punctuation and accentuation are as the original, except for apparent typographical errors which have been corrected.

The cover image was created by the transcriber and is placed in the public domain.