Prayers, blessings, charms, and incantations: What Carmichael did and didn't print before Carmina Gadelica

From his papers we can calculate that during the time he lived in Uist, between 1864 and 1882, Alexander Carmichael recorded at least 62 charm texts. But in actual fact, Carmichael would print hardly any of this rich corpus under his own name before he published the first two volumes of Carmina Gadelica in 1900. What did appear was a number of prayers and blessings among other ‘old hymns’ included in ‘Grazing and Agrestic Customs of the Outer Hebrides’, Carmichael’s unorthodox contribution to Appendix A of the Napier Commission’s Report into the Condition of the Crofters and Cottars in the Highlands and Islands of Scotland (1884), 451–82; these were republished in Lord Archibald Campbell’s Records of Argyll (Edinburgh: William Blackwood & Sons, 1885), 385–98. Some of these appeared again in the paper Carmichael gave on 24 December 188 about ‘Uist Old Hymns’ to the Gaelic Society of Glasgow, a revised version of a newspaper report of which was printed in the Society’s Transactions, i (1887–91), 34–47.

Now, it seems significant that neither of these pieces, ‘Grazing and Agrestic Customs’ or ‘Uist Old Hymns’, actually contains any item whatsoever which Carmichael would include in the second volume of Carmina Gadelica, the one mostly taken up with Uibe or Incantations. What we do have in these articles are what he was to describe in the first volume of CG as Achaine or Invocations: that is, blessings and prayers. This inevitably brings us to the delicate and problematic distinction between blessings and prayers, and charms and incantations. The Gaelic scholar Alexander Macbain, whom we’ll meet again shortly, anticipates a common, but by no means uncontroversial, modern definition of the latter when he writes:

An incantation consists of a formula of words which is recited to bring about certain physical results to which the meaning of the words has some correspondence more or less direct. [Alexander Macbain, ‘Gaelic incantations’, Transactions of the Gaelic Society of Inverness, xvii (1890–1), 222].

But strict, watertight divisions between the two genres are difficult to uphold. Macbain admits as such a few pages later on:

The exact line of demarcation on the one hand between what is an incantation and what is a prayer or hymn, and on the other hand between an incantation and an ordinary secular song, is often difficult to draw. [ibid., 230]

We can build on Macbain’s suggestion by suggesting that, pragmatically and in general, it was felt that charms tended to focus upon specific ailments or accidents, to ‘bespell’ people, or to protect them against evil eye. Of course prayers could also function to protect or cure; charms, however, often needed to be recited by a specific class of people to be efficacious: the luchd-eòlais, or ‘cunning folk’ in English. Charms were usually more ‘performance pieces’ than prayers, often delivered with the assistance of an object or an amulet, in specific places, at specific times, and under specific conditions of enactment. Most importantly of all, charms had to be kept secret. Often a charm couldn’t be given to just anybody. If it were to retain its efficacy, it had to be handed down under certain restrictions: a woman had to give a charm text to a man or vice versa, for example. Once the charm had been given to somebody else, the original reciter might lose their power to use it. Prayers, on the other hand, were much more portable, and much more public.

In both ‘Grazing and Agrestic Customs’ and ‘Uist Old Hymns’, it’s notable that Carmichael never uses the words ‘charm’ or ‘incantation’. We have ‘hymns’, ‘prayers’, ‘invocations’, ‘croons’, and ‘dedicatory hymns’, but no charms. If anything, Carmichael appears keen to play down the category: although he reprints six pieces from the Napier Commission Report in ‘Uist Old Hymns’, it may be significant that this time he misses out the Beannachadh Buachailleachd (‘Herding Blessing’) and the Rann Buachailleachd (‘Herding Rune’), prayers to protect cows which to our eyes shade suspiciously into charms to be recited by milkmaids and cattle herds. Mention is certainly made in ‘Uist Old Hymns’ of a Eòlas Ceartais, but this piece is described as a prayer rather than a charm for justice, and is not printed in the article. Incidentally, this was probably the Eòlas Ceartais obtained from Catrìona Macintosh, Staoidhligearraidh, on 20 May 1875 (CW87/17 [fos.12v–13]), and printed as Ora Ceartais, no. 20 in CG i, 52–3.

Two questions for the next blog on this subject: Which charms recorded by Alexander Carmichael had been published before Carmina? And why was he apparently so reluctant to see them in print once more?

References:
Alexander Carmichael, ‘Grazing and Agrestic Customs of the Outer Hebrides’, Parliamentary Report into the Condition of the Crofters and Cottars in the Highlands and Islands of Scotland (1884), 451–82.
_____. ‘Prayers and hymns of the Hebrides’ in Lord Archibald Campbell (ed.), Records of Argyll (Edinburgh: William Blackwood & Sons, 1885), 385–98.
_____. ‘Uist old hymns’, Transactions of the Gaelic Society of Glasgow, i (1887–91), 34–47.
Alexander Macbain, ‘Gaelic incantations’, Transactions of the Gaelic Society of Inverness, xvii (1890–1), 222–66.

Images:
Staoiligearraidh, home of Catriona Macintosh

Hebridean Hymns and Popular Lore – III

In contrast to the previous blog, here is another excerpt from the article which Alexander Carmichael submitted to The Northern Chronicle, where the emphasis changes tack to outside activities. Cattle were for a long period of time a stable of the Highland economy, a fact well attested by the number of songs, stories, poems and the like concerning cattle raiding, rustling, droving, rearing and, of course, milking and herding. It is little wonder, given their important status, that there should be such a vast quantity of traditions about cattle. Protection of the herd – whether from a natural or supernatural menace – by supplicating the powers of good was paramount as can be seen from the following example of this genre:

BEANNACHADH BUACHAILLEACHD.―THE HERDING BLESSING

Cuireannsa na spreidh so romham,
Mar a dh-orduich Righ an domhain.
Moire ga’n gleidheadh, ga’m feitheadh, ga’n coimhead,
Air bheann, air ghleann, air chomhnard,
Air bheann, air ghleann, air chomhnard.


Eiridh a Bhride mhin-gheal,
Glacsa do chir agus d’ fholt,
O rinn thu daibh eolas gu’n amhradh
Ga’n cumail o chall ’s o lochd,
Ga’n cumail o chall ’s o lochd.


O chreag, o chabhan, o allt,
O chara cam, o mhile sluichd,
O shaighdhe nam ban seanga sith
O chridhe mhi-ruin, o shuil an uilc,
O chridhe mhi-ruin, o shuile an uilc.

A Mhoire Mhathar! cuallaiche an t-al gu leir!
A Bhride nam basa-mine, dionsa mo spreidh!
A Chalum chaoimh, a naoimh is fearr buadh,
Comraig-sa crodh an ail, beirig am buar,
Comraig-sa crodh an ail, beirig am buar.

THE HERDING BLESSING.―CLOSE TRANSLATION.

I place this flock before me,
As ’twas ordered by the King of the World,
Mary Virgin to keep them, to wait them, to watch them,
On ben, on glen, on plain,
On ben, on glen, on plain.

Arise thee, Brigdet, the gentle, the fair,
Take in thine hand thy comb and thy hair;
Since thou to them readest the charm,
To keep them from straying, to save them from harm,
To keep them from straying, to save them from harm.


From rocks, from snow-wreathes, from streams,
From crooked rays, from destructive pits,
From the arrows of the slim fairy woman,
From the heart of envy, from the eye of evil,
From the heart of envy, from the eye of evil.


Mary mother! tend thou the offspring all,
Bridget of the white palms! should thou my flocks,
Columba, beloved! Thou saint of best virtues,
Encompass the breeding cattle, bestow thy protection on the herds,
Encompass the breeding cattle, bestow thy protection on the herds.

References:

Carmichael, Alexander, ‘Hebridean Hymns and Popular Lore’, The Northern Chronicle, no. 177 (21 May, 1884), p. 3, cc. 5–6

Carmichael, Alexander, ‘Grazing and Agrestic Customs of the Outer Hebrides’ in the Report of the Commissioners of Inquiry into the Condition of the Crofters and Cottars in the Highlands and Islands of Scotland (Parliamentary Papers, xxxiii–xxxvi, 1884), pp. 451–82.

Carmichael, Alexander, ‘Uist Old Hymns’, Transactions of the Gaelic Society of Glasgow, vol. i (1887–1891), pp. 34–47

Image: Highland Drove