Innovative Learning Week 2013

Innovative Learning Week at the University of Edinburgh is a week-long programme of learning events that provides students with an exciting opportunity to learn in a creative and informal way.  

ILW2013 aims to encourage undergraduate and postgraduate students to:

• gain a new perspective on your degree subject
• learn new skills
• think about a future career
• exchange ideas and stimulate debate
• meet staff and students from different Schools and Colleges
• network and find new opportunities for research or revision

Domhnall Uilleam and Guinevere from the Carmichael Watson Project prepared a workshop about the charms in the Carmichael Collections. Drawing on both the archive here at the Centre for Research Collections and the object collection at the West Highland Museum, the workshop discussed both the verbal charms and the amulets.  

The session began by outlining the various shapes and sizes a charm can take from a stone to a brooch to an incantation. The term charm is so loose that it can be applied to a wide range of objects that were believed to generate protective, curative, attractive or maleficent power.

Carmichael, over the span of his folklore career, recorded around 60 charms and considering the privacy and personal aspect surrounding charms this is quite a substantial and pertinent collection.  These charms can be found in Carmina Gadelica and in his notebooks that are available on the project's online catalogue, and there are charms for all sorts of problems from toothache to broken bones! There are some recorded verbal charms that were collected in the 1960s and 70s accessible via Tobar an Dualchais: Eòlas an Dèididh, Chanadh neach an rann seo trì uairean, Tha am fiosraiche ag aithris seun.

Carmichael also collected charm objects that were used throughout the islands. A number of these objects have been highlighted in previous blogs such as the whorls, flint arrowheads and sea-beans. There was also a mention of the use of domestic and agrestic tools doubling up as divination devices, namely the winnowing riddle that was used to predict a future spouse! 

The workshop finished up with a discussion about the use of charms today, and the decline in their use, and superstitions. One participant shared a belief from Southern Florida with the group: when a cat passes in front of a car, a cross must be marked on the windshield to prevent bad luck! 

It was a really enjoyable session with a good discussion and we'd like to thank those who came along. 

A review of the session is available to read on the Innovative Learning Week 2013 blog: click here.

Image
Copyright Carsten Flieger 

Objects in Focus: Bone Pins and Needles

In the Carmichael Collection housed at the West Highland Museum, Fort William, there are 25 bone pins and needles in various sizes and conditions.

Bone pins 

These objects were commonly used by both the Picts and the Vikings as dress pins to fasten clothes, as hairpins and in dressmaking.  They were mostly used by men as dress pins as women would primarily wear circular brooches to secure clothes.  

Bone needles

Martin gives a description of the various fastening methods:

When they travel on foot, the Plad is tied on the Breast with a Bodkin of Bone or Wood (just as the Spina wore by the Germans, according to the Descripction of C. Tacitus:) the Plad is tied round the middle with a Leather Belt; it is pleated from the Belt to the Knee very nicely: this Dress for Footmen is found much easier and lighter than Breeches, or Trowis.

Bone pins

The bones were from sheep, red deer, whale (Orkney) and birds, with antler as another source.

Knives were used to shape the pins and a good pin would have a smooth surface. Most of the pins were polished. 

The pins heads vary from very plain and basic to elaborately designed and finished. The heads could have splayed, globular, cylindrical or nail-heads to prevent the pin running through the cloth. The shanks are both flat and round, straight and tapered, with a number of the tips missing. The points of the well-used pins are rounded while the less-used are still quite sharp. Often the very elaborate pins would be kept as keepsakes.

Bone pins

How Carmichael came to possess the pins in uncertain but there are two references in the notebooks to archaeological finds that included pins:  CW119/46 and CW106/25.

References

Ritchie, Anna ‘Clothing Among the Picts’, Costume , 39, 2005, pp.28-42.

Martin, Martin A Description of the Western Isles of Scotland (London: A. Bell, 1703), pp. 208.

Images
Images copyright Carsten Flieger

Twa Excisemen

Robert Burns by Alexander Nasmyth (1758-1840)

Today the Scottish poet Robert Burns will be celebrated around the world with variations on the traditional supper of haggis, neeps and tatties. It was on this day in 1759 that Robert was born in Alloway, to William Burnes and Agnes Broun, and this supper tradition started in 1802.

Carmichael obviously held Burns in high esteem and in a lecture entitled 'The Poets and Poetry of Scotland' (CW223) he comments that: 

The glory of the sun the shining of the moon or the twinkling of the stars find no response from the stoical hearts of these. The “wee modest crimson tipped flower” the daisy of the field is of no moment to the careless eye or callous heart. But the kindly eye and loving heart of Burns saw beauties in the daisy that have made it for ever immortal.

Again in an unfinished essay entitled 'The Bards and Bardism of the Highlands' (CW107/1) Carmichael mentions Burns:

After Burns shined a meteor

of dazzaling brilliancy a host of imitations

appeared and although some of them

were poets of considerable merits and

sweetness none of them were able to ap-

proach their original.

Carmichael's effort to link the great poet to the Highlands via Walter Campbell who fled to Kincardine after committing mass-murder was outlined in a previous blog entry. 

Burns and Carmichael both worked as excisemen with Burns being commissioned 14 July 1788. Burns wrote the following verse prior to being appointed (you can listen to Paul Young reciting the verse for BBC here :       

Searching auld wives barrels,

Och-hon! the day!

That clarty barm should stain my laurels;

But-what'll ye say!

These movin' things ca'd wives and weans

Wad move the very hearts o' stanes!

Burns deliberated between farming and the excise but after a six week induction in Edinburgh accepted the excise position. Cunningham writes:

That the Poet delighted not in the name of gauger is well known: yet he would allow no one to speak ill of the Excise but himself. He was strict, but merciful: the smuggler had no chance of escape from him, while to the country purchaser he was very indulgent.       

If Carmichael and Burns ever met, what do you think they'd discuss: work or poetry?

Happy Burns' Day!

References

Carmichael, Alexander, ‘The Land of Lorne and the Satirists of Taynuilt', Evergreen, vol. I (Spring, 1895), pp. 110–15

CW107/1, fol. 7v

CW223. fol. 16r

Cunningham, A., The works of Robert Burns ; with his life, vol. 3 (London: James Cochrane and Company, 1834) p. 303

Henderson, T.F., Robert Burns (London: Methuen and Company, 1904)

Image

©Courtesy of the Trustees of Burns Monument and Burns Cottage. Licensor www.scran.ac.uk. 

Objects in Focus: Winnowing Riddle

Happy New Year to all our blog readers!

© Carsten Flieger

The first object of the year to be presented is the winnowing riddle, also called a criathar. In the Carmichael Collection, West Highland Museum, there is a fine example of a riddle on display in their agricultural section. This tool was used between threshing and grinding corn and was made of a cured and dried sheepskin or calfskin fastened to a wooden frame - nasg criathair. The skin was then punctured with a hot point, occasionally in a concentric pattern, creating a sieve. 

The sieve was held with both hands and the corn was shaken in a circular motion to allow unwanted dirt to filter through, leaving behind the larger and heavier grains. Often this was done outside with the wecht and the corn was tossed in the air allowing the chaff to be blown away by the wind.

©University of Edinburgh: Dept. of Celtic and Scottish Studies, scran.ac.uk

The image above, from the Werner Kissling Collection, portrays a woman using the winnowing sieve on South Uist in 1936. In Carmina Gadelica there is a description of two stages of sieving:

Càthadh. Winnowing corn in the barn – the first operation; the second and final operation was fasgnadh, winnowing on the knoll. The toll-càthaidh, ‘chaff-hole’, was a small hole about three feet square in the back wall of the kiln to admit wind to clean the corn. This hole was on the ground and, when not required, was closed with a board, or a plàt made of straw or bent or rushes. (VI-37)

The corn, now separated from the chaff and extraneous matter, was ready for grinding.

© Carsten Flieger

There were also some divination practices associated with the riddle, the most common was a method of identifying a future spouse. This was carried out by winnowing specific items: silver coins or even winnowing an empty sieve. In the notebooks Carmichael provides another example from Skye of a servant girl foretelling her future husband:

CW7/32 Càthadh an Fhras Lìn. The lint seed was winnowed in the, "comh-ràth, dusk The was done at Draoineach Skye by a servant girl in the house. The wife of Draoineach asked the girl whom did she see and the girl answered that she had no luck that the only saw her master. Well you shall have him yet said her misterss. The mistress died soon after and before the year was out Fear na Draoinich married this young girl!

Grant, Highland Folk Ways, provides an account of a woman in Arran, in 1709, who went before the local Kirk Session for using a riddle to identify a thief!  

A similar sieve was made in Ireland but variations developed: thin strips of wood were laced across the frame to create a mesh (instead of the sheepskin) and the thickness of the mesh would vary according to its purpose. Wire eventually replaced the wood strips.

References
Carmichael, A. Carmina Gadelica vi (Edinburgh: Floris Books, 1900-1972)
CW7/32
Grant, I. F. Highland Folk Ways (Edinburgh: Birlinn, 1961)
Lucas, A. T. "Making Wooden Sieves" The Journal of the Royal Society of Antiquaries of Ireland, 81: 2 (1951), 146-155. 

Objects in Focus: Cruisies

The cruisie lamp was the common form of lighting found in the homes of the islands and along the coasts until the introduction of paraffin lamps. Carmichael presents a comprehensive account of the lamps in Carmina Gadelica: 

Giuthas coinnil, giuthas coinnle. Before the introduction of paraffin into the Highlands the people were ill off for light and adopted many expedients to overcome their disadvantages. In the Isles and on the coasts the people, along with tallow candles, used fish oil, seal oil and whale oil [eòlan]. This oil was burnt in ordinary black crusies with the one point for light, but occasionally in a lamp with a circular body with three light points at equal distances. These lamps were sometimes of iron, sometimes of brass and sometimes of copper, and were pretty and effective. This style of lamp was called crùisgein tine (?), the ordinary black lamp being known as crùisgein dubh. On the Mainland, along with tallow candles, the people used bog pine. The bog pine made good light but was not lasting. In some places when the bog pine was good and plentiful little else was used in the houses of the crofters.

Gleanna mìn Moireasan
Far nach ith na coin na coinnlean,
Cha tugainn gaol na comain dhaibh
Gun solus na gun soillse.

The lamp comprised of two iron vessels stacked over each other, the lower being attached to a notched upright bar. The upper of the vessels was separate but hung from a hook on the bar. The lamp was portable and could by positioned at various points around the home to produce the best light. To shape the lamps a thin plate of iron was hammered into a mould and Grant reports that many blacksmiths had such a mould in the corner of their anvils. The shapes were traditionally leaf-shaped but with many variations. In the Carmichael Collection at the West Highland Museum there is part of a square cruisie lamp that was used by craftsmen.

Square Cruisie

Fish-oil and animal fats were used to keep the flame burning. And the wick was traditionally made from the pith of rushes or alternatively yarn. The wick was lit from the fire that was always kept burning.

The word itself is old Scots derived from the Latin crucibulum and is very similar to the French creuset.

In the introduction to a prayer Mary MacRae describes her nightly routine that included the extinguishing the cruisie:

Clos Cadail
Beulachice: Màiri Nic Rath, coitear, Camas Luinge, Cinn Tàile
Ars am beulachie: An dèidh dhomh mo chomhla a dhùnadh agus mo chrùisgein a smàladh agus mo dhol dha m' leabaidh, tha mi guidhe air Tì nan dùl agus air Dia nan gràs, agus ag ràdh ris-

Dhé nan dùl, na dubhr dhomh do shola
Dhé na dùl, na dùin dhomh do shonas,
Dhé nan dùl, na druid dhomh do dhoras,
Dhé na dùl, na diùlt dhomh do thròcair,
Dhé nan dùl, mùch dhomh do dhòlas,
Agus a Dhé nan dùl, crùn dhomh do shòlas,
Agus a Dhé nan dùl, crùn dhomh do shòlas.

Repose of Sleep
Reciter: Mary MacRae, cottar, Camas Luinge, Kintail
The reciter said: After I have closed my door and put out my cruisie (lamp) and gone to my bed, I beseech the Being of life and the God of gracem and say to Him-

O God of life, darken not to me Thy light,
O God of life, close not to me Thy joy,
O God of life, shut not to me They door,
O God of life, refure not to me Thy mercy,
O God of life, quench Thou to me Thy wrath
And O God of life, crown Thou to me Thy gladness,
O God of life, crown Thou to me Thy gladness.


References
Carmina Gadelica iii, 342-3.
Carmina Gadelica vi, 83.
Grant, I. F. Highland Folk Ways (Edinburgh, 1961).

Images
© Carsten Flieger

Book Week Scotland: Òra na h-Anshocair

The prayers in Carmina Gadelica often reflect the everyday fears and worries of the islanders. The following extract contains the prayer as well as notes from the reciter:

Beulaiche: Ruairidh Domhnallach, Manal, Tiriodh

Tubhairt an seann seanchaidh: tha an rann seo math air muir agus air tìr, ann an gàbhadh mara agus ann an amhghar fearainn. Is iomadh turas dubh agus duine dona ann an càs cuain agus ann an cunnart talamh dh'an tug an òra seo fuasgladh. Agus is mise a dh'fhaodadh sin a ràadh, agus

A liutha cunnart is gàbhadh,

Muir brùite agus muir bàite,

Bho'n tug thu mi sàbhailt

Air sgàth Òra na hAnshocair.

Agus is ann dhomh a b'fhìor, agus is liutha tonn a chaidh thar mo chinn rè mo bheatha! A Rìgh na gile 's na grèine agus nan riollacha reula cubhraidh, agad fèin tha fios, agad fèin tha fios, a Dhé mhèinnich nan dùla!

Crois na craoibhe ceusda

Air creuchd dhruim Chrìosda

Dha m' shaoradh bho eucail,

Bho ghèige, bho ghisne.

Crios Chrìosda gun mheang

Is in sìnte rium air fad;

Dhé, beannaich dhomh mo chrann

Romh m' dhol a mach.

Cron dh'am bitheadh ann

Nara toirinn as,

Air sgàth Chrìosd gun fheall,

Air sgàth Rìgh nam feart.

Tiree

Prayer of Distress
Reciter: Roderick MacDonald, Manal, Tiree

The aged reciter said: This rune is good on sea and on shore, in peril of sea and in distress on land. Many the black journey and many the bad man in extremity on sea and in danger on land to whom this prayer has brought relief. And it is I who can say that, considering

From how many a danger and peril,

Pounding sea and drowning sea,

Thou hast delivered me safely

For the sake of the Prayer of Distress.

And that was true for me, considering how many a wave has gone over my head in the course of my life! Thou King of the moon and of the sun and of the fragrant stars, Thou Thyself knowest, Thou Thyself knowest, O compassionate God of life!

May the cross of the crucifixion tree

Upon the wounded back of Christ

Deliver me from distress,

From death and from spells.

The cross of Christ without fault,

All outstretched towards me;

O God, bless to me my lot

Before my going out.

What harm soever may be therein

May I not take thence,

For the sake of Christ the guileless,

For the sake of the King of power.

Reference

Alexander Carmichael, Carmina Gadelica iii (Edinburgh:1940) pp. 72-3.

Image

http://www.southernhebrides.com/tiree.html

Book Week Scotland: Murmur-bird

Carmina Gadelica contains a vast amount of notes as well as the prayers, songs and poems collected from the Highlands and Islands of Scotland. Carmichael's notes on ornithology are particularly extensive, and for Book Week Scotland a note about the ptarmigan is quoted here:

Ptarmigan

Tarman, torman, ptarmigan, preferably 'tarmigan,' murmur-bird; from 'tarm,' or 'torm,' murmur, and 'ian,' bird. Derivatives - 'tarmach,' 'tormach,' 'tarmachan,' 'tormachan,' murmuring bird.

The tarmigan is ruddy, mottled grey in summer, changing to pure show-white in winter. It confines itself to the summits of high hills, never coming down to the glens except under severe pressure of continued snow. Like a true patriot it contests its country inch by inch against the invading enemy and, if defeated, is never discomfited.

 

To the uninitiated the tarmigan is indistinguisable from its habitat. In 1877 the writeer went up to examine the beach-like shingly appearance of the summit of a hill in Harris. On the top of the mountain my companion drew my attention to tarmigans among the stones before us. I could hear the murmur, but could not see the birds, nor differeniate between them and the shingle before us, till they began to move, then to run, and ultimately to fly. The atmosphere was clear, the sun was bright, and not a breath of air on the hill nor a speck of cloud in the sky, byt my companion said that a snowstorm was coming on. He insisted on immediate descent, and, incredulous, I reluctantly followed. In less than an hour the bright sun began to disappear, and the sky began to darken and blacken, and in less than another hour a raging storm of snow was on, lasting three days and three nights without intermission.

My companion said thet he knew by the pecular plaint and mode of flight of the tarmigans that a snowstorm was approaching.    

According to the RSPB website ptarmigans can been seen, all year round, on the highest mountains of the highlands of Scotland. There is an estimated 10,000 breeding pairs in the UK today and they eat shoots, leaves, leaf buds, berries and insects.   So next time you're heading off twitching remember to pack Carmina Gadelica!    

References Alexander Carmichael, Carmina Gadelica ii (Edinburgh, 1941) pp. 368. http://www.rspb.org.uk/wildlife/birdguide/name/p/ptarmigan/index.aspx   
Image 
http://www.galleryofbirds.com/Europe/Ptarmigan%20winter.htm