Other cursers stood up high, on rocks above island shores for instance, as policemen and bailiffs sailed away. The boundary between religion and magic is always porous.102 This distinction is especially problematic for Irish cursing, which was an unusually religious type of magic. Cambridge Social History of Modern Ireland; Antain Mac Lochlainn, The Famine in Gaelic Tradition, Irish Review, xvii/xviii (1995). Cursing was demanding, sophisticated, formidable and imposing. Curses of Caesarea They expressed fear, loathing, hate and yearning for pitiless vengeance, for punishments exceeding anything one could mete out physically. 36871; Kimberly B. Stratton, Naming the Witch: Magic, Ideology, and Stereotype in the Ancient World (New York, 2007), esp. Adekunle G. Ahmed et al., Developing a Clinical Typology of Dysfunctional Anger, Journal of Affective Disorders, cxxxvi (2012); Amy Hyoeun Lee and Raymond DiGiuseppe, Anger and Aggression Treatments: A Review of Meta-Analyses, Current Opinion in Psychology, xix (2018); Jerry L. Deffenbacher et al., The Driving Anger Expression Inventory: A Measure of How People Express Their Anger on the Road, Behaviour Research and Therapy, xl (2002). For victims, it was threatening, disturbing and humiliating. Curses are declared to be the most dreaded form of magic, often called black magic, and are believed to be universally used. There is ample evidence to demonstrate that the ancient Celts, like many other people, believed that the soul did not die with the body. Sulis - Mother Goddess, Goddess of Healing Springs. Michael knew a woman who threw the widows curse. May you live a hundred years, may you pass unhurt through fire and water, may the gates of Paradise be ever open to receive you.90 But if there was still no luck, and they were desperate or frustrated enough, beggars might curse. II. That question has a multi-causal answer, which I will build up throughout the rest of this paper. Most provided evasive or cynical replies, saying that only illiterates, fools, servants, children and women took beggars curses seriously.94 Occasionally though, witnesses gave a glimpse of an uncertain superstitious psychology beneath the hard-nosed faade of early nineteenth-century opinion. Common Brittonic (Welsh: Brythoneg; Cornish: Brythonek; Breton: Predeneg), also known as British, Common Brythonic, or Proto-Brittonic, was a Celtic language spoken in Britain and Brittany.. Curses in Ireland come from the usual roots, folk magic and charms, mythology, and religion (the good versus evil model is simple and always popular) with famous examples of spell curses in folklore (eg the spell placed on Etain that turned her into various animals or the curse placed on the children of Lir.) Cursing was rife in nineteenth-century Ireland because many people valued it, not only poor peasants and beggars, but priests, parents, and others needful of influence and consolation. Some men interviewed by Irish Poor Law Commissioners in the early 1830s admitted this. Fionnuala Carson Williams, A Fire of Stones Curse, Folk Life, xxxv (1996/1997); Fionnuala Carson Williams, A Fire of Stones Curse Rekindled, Folk Life, xlii (2003). To take a few examples: in 1960 Mary Feehily knelt down on the road to use her widows curse, calling for God to smite her neighbour Patrick Watters, who had berated her during an argument about trespassing animals.140 After an inheritance dispute, Ellie Walsh of Carrick spent the five years between 1957 and 1962 solemnly and publicly cursing her neighbour Harry Walsh, going down on her knees, holding up a crucifix, and praying that the curse of God would come to wipe out Harrys family. Blessings and curses: Another Celtic tradition that survived long into Christian times was the belief in blessings and curses. This psychologically powerful form of magic was deeply rooted in Irish cosmology, tradition and history. It was finally let in 1901 but the new occupant quickly gave it up after hundreds of local people protested and their leaders warned him that he would go before God with the widows curse.137 In that instance, it is hard to discern what part the curse played, but other cases show that maledictions genuinely did drive out some land-grabbers. Ronald Hutton, Witch-Hunting in Celtic Societies, Past and Present, no. ), Magical Folk: British and Irish Fairies 500 ad to the Present (London, 2018); Andrew Sneddon and John Fulton, Witchcraft, the Press and Crime in Ireland, 18221922, Historical Journal, lxii (2019). Roscommon and Leitrim Gazette, 4 Apr. 1846; Londonderry Sentinel, 26 Sept. 1835; Statesman and Dublin Christian Record, 31 Mar. For example: Maureen Flynn, Blasphemy and the Play of Anger in Sixteenth-Century Spain, Past and Present, no. Guardedly, they talked about piseogs, the evil eye (blinking), witchcraft and curses.165 However, those words now meant much the same thing. THE MORRGAN. Women and children elicited more sympathy, so husbands generally waited out of view. A publican and farmer from Kilmanaheen, in County Clare, told the commissioners: a woman with child would certainly never refuse relief, meaning that a pregnant woman would not dare risk a beggars curse. The Ars Notoria - An Ancient Magical Book to Perfect Memory and Master Academia As part of a larger collection known as the Lesser Keys of Solomon , the Ars Notoria is a book that is said to allow followers a mastery of academia; giving them greater eloquence, a perfect memory, and wisdom. Trasna ort fin. P. W. Joyce, The Origin and History of Irish Names and Places, 3rd edn (Dublin, 1871), 379; T. ORorke, The History of Sligo: Town and County, ii (Dublin, [1889]), 2578; amonn Tuathail, Mallachta Choluimcille/Coluimcilles Curses, Baloideas, ii (1930); John Begley, The Diocese of Limerick: Ancient and Medieval (Dublin, 1906), 55. Eviction Scene, Daniel MacDonald (c.1850). The heaviest curse at the present, wrote a teacher from the same county in the same year, is Marbhadh Fisg ort the squeeze band of Death on you.145. May the flesh rot off your bones, and fall away putrid before your eyes. May you leave without returning. Catholic mothers curse on killers, Belfast Telegraph, 2 Mar. To use sociological parlance, there was a certain amount of path dependency, with Irish imprecators drawing on well-established conventions and precedents, just as people do in other cursing cultures, such as the Okiek of Kenya.79 Yet when Irish folk uttered maledictions, they recreated and renewed certain (not all) cursing techniques. College Dublin M.Litt. However, they had little sense of cursing as a distinct type of moral magic.78. Whatever the response, after scenes like these, the neighbours would talk, and not just about your crimes. Worried its clergy were abusing the terrifying priests curse, Irelands Catholic Church periodically forbade the practice. It is tempting to classify it as one of the weapons of the weak that have been most sensitively studied by the sociologist James C. Scott those everyday forms of resistance that subordinated individuals use to subtly check authority and limit powerful peoples claims upon food, rents, taxes and labour.167 To fit Irish cursing precisely into this schema would not, however, be entirely correct. Anthony McIntyre, (18531856), Public Record Office of Northern Ireland (hereafter PRONI), MS D1558/2/3, 120. It was simpler, informed more by biblical imagery than oral tradition, yet it did have elements of public performance. The first comprehensive study of early Celtic cursing, this work analyses both medieval and ancient expressions of Celtic imprecation: from the binding tablets of ancient Britain and Gaul to the saintly maledictions of the early medieval period, and other traces of . Lady Wilde, Ancient Legends, Mystic Charms, and Superstitions of Ireland, i (Boston, 1887), 191. In 1786, for example, Munsters Catholic bishops announced their determination to sanction clerics who habitually poured forth from the altar the most shocking curses and imprecations.23. Locals became very annoyed with Peoples Democracy: they will get no support from us now, one said.154 Ian Paisley, the hard-line leader of Northern Irelands Democratic Unionist Party, had more success when he used the rhetoric of cursing to advertise his partys no surrender politics. 573, 383; vol. Keith Thomas, An Anthropology of Religion and Magic, II, Journal of Interdisciplinary History, vi (1975), 95. It all came out. Yet in Ireland, a proclivity for this dark kind of cursing goes back millennia. Source: Crawford Art Gallery, Cork. Known as the Celtic Curse, haemochromatosis is a genetic disorder seen mainly in people of Celtic origin which causes those affected by it to absorb excessive amounts of iron into the blood. Though not a witch in the most traditional sense, the Morrgan of Irish mythology's Ulster Cycle bears a name often translated to "Queen of the . They formed a sharp edge of the Catholic Association, a mass movement founded by the barrister Daniel OConnell to campaign against anti-Catholic discrimination and for the repeal of Irelands union with Britain. The emigration and land consolidation following the Great Famine meant that female farmers (most of whom were widows) made up a growing proportion of tenants, from 4 per cent in 1841, to 15 per cent by 1911.133 Landlords were evicting unprofitable tenants but farmers fought back, particularly during the Land War of 187982, using non-compliance and intimidation. Caesar ( 6.14) states that the druids taught "that souls do not become extinct, but pass after death from one body to another.". Reflecting a remarkable continuity in the history of magic, blacksmiths were known as potent cursers. Their greatest impact was at places like Doughmakeon and Oughaval in County Mayo, where during the early nineteenth century galvanized clergymen cleared their parishes of ancient cursing stones, destroying or burying unusual rocks that had long been used to lay powerful maledictions.24 A good number of these sinister monuments remained, however, including the bed of St Columbkille, a hillside rock near Carrickmore village, which was still being used to lay curses during the 1880s, as well as cursing stones on the island of Inishmurray in Sligo Bay and St Brigids stones near Blacklion in County Cavan (see Plate 1).25 The anti-cursing laws were sporadically employed and supplemented by the Town Police Clauses Act of 1847 and the Towns Improvement Act of 1854, both of which forbade profane language.26 But cursing was too deeply embedded in everyday life for crackdowns based on vague legislation to be effective. Did people fear beggars curses? Driver Jailed After Placing Lurid Widows Curse on Garda that Her Family Would Die, Irish Examiner, 8 Jan. 2019, . The Bjorketorp Runestone 3. Ruth Harris, Possession on the Borders: The Mal de Morzine in Nineteenth-Century France, Journal of Modern History, lxix (1997); Bourke, Burning of Bridget Cleary. S. M. Hussey, The Reminiscences of an Irish Land Agent, ed. The piece is expected to sell for between 800-1,200 ($1,440). (eds. Irish cursing persisted partly because of its value, use and functions. In 1930s County Clare, an American anthropologist discovered that maledictions, if uttered for cause, were credited with the power to ruin prosperous families, break unbelievers necks, and send people blind.144 Stories about lingering curses, uttered on land-grabbers generations ago, were rehearsed when their descendants died in strange circumstances. Curses in the Bible In court, the officer explained how it made her feel very uncomfortable, though the defendants promised it was a load of nonsense.161 Even worse was the lurid curse an arrested driver threw at a Garda officer in Ennis in May 2018: I am putting a curse on you. 1. Hannes Magerstaedt/Getty Images In February. Had he ever heard about them? Fairies, rural remedies, stone circles and holy wells have made a modest comeback, in early twenty-first-century Ireland. James C. Scott, Weapons of the Weak: Everyday Forms of Peasant Resistance (Yale, 1985), xvixvii. Roman Catholic Questions: Church of Rome in Ireland, British Critic, v (1829), 1867; Wexford Conservative, 28 Oct. 1835. La Llorona III. 78, 153; MS 42, 203; MS 538, 212. This may explain why, despite growing anxieties amongst Irish elites about the unruly conduct of verbally abusive females, Irish women continued to curse until the era of the Second World War and beyond. Nineteenth-century Irish folk possessed a deep oral literacy and a high capacity for verbal sparring. First Report from His Majestys Commissioners, 52530, 560, 585. Beyond the stock villains of Irish popular culture, their targets included bankers, merchants and police informers.46 James Carey, whose testimony helped convict the men who murdered the government ministers Thomas Henry Burke (182982) and Lord Frederick Cavendish (183682) in Dublins Phoenix Park, was the object of venomous songs wishing that he be afflicted with everything from bedbugs to death.47 For wrongs past and present, the old adversary across the water was also a frequent target: Gods curse on you England, you cruel-hearted monsters.48, Jokey, angry and tuneful curses were mere horseplay, some said. Margaret Dobbs, On Tin B Flidais, riu, viii (1916), 146; Salvador Ryan, Popular Religion in Gaelic Ireland: 14451645 (National Univ. The history of Irish cursing underlines how mystic forces and supernatural powers can resonate incredibly strongly in modern societies, if they chime with peoples struggles and are indulged by complacent authorities. 640, 75. Widows were certainly plentiful and needful of power. May your limbs wither and the stench of your rotten carcass be too horrible for hungry dogs. Western People, 4 Mar. I. They would rebound on their casters, unless they quickly cancelled their maledictions with a blessing formula such as agus crosaim th in Gaelic or its English translation: I cross you.36 Proverbs in Gaelic and English reiterated the point: Curses, like chickens, come home to roost.37, Whether uttered in English, Irish or Ulster-Scots, not all maledictions were magical. Kevin Danaher, Irish Country People (Cork, 1976), 14. She was considered as a nourishing, life-giving mother goddess and as an effective agent of curses wished by her votaries. Wood-Martin, Traces of the Elder Faiths of Ireland, ii, 58; Robert MacAdam, Six Hundred Gaelic Proverbs Collected in Ulster (Continued), Ulster Journal of Archaeology, 1st ser., vii (1859), 282. 1835. May the Almightys curse rest on your children. Flower, Western Island or Great Blasket, 49. Archaeologists Find Ancient Magic Curse Tablet in Jerusalem In a world where people firmly believed in the existence of gods and goddesses, it is possible that the curse tablets made potential criminals think twice before committing a crime. The widows curse was on them and their children. Following decades of debate, the Corrupt and Illegal Practices Act of 1883 at last outlawed the using of undue spiritual influence during elections, meaning clerical curses.118 Priests still threw imprecations, and many people still credited them. In 1960, for example, in the little town of Elphin in County Roscommon, Martin OConnor threatened a shopkeeper with the blacksmiths curse during a row about money.83 The blacksmiths curse persisted in Ireland, but at a low level. In 1939, questioned about mallachta (curses) by a researcher from the Irish Folklore Commission, a farmer from County Mayo reeled off an impressive list of eleven Gaelic maledictions, evoking death and the Devil, failure and blood, as direly poetic as any curses from a hundred years earlier. Probably cursing was too vicious, humorous and Catholic for it to be translated into the dreamy and non-denominational realm of the Celtic Twilight.157 Cursing experienced none of the post 1970s esoteric revival, either. OFallon, Irish Curses, 32; Robin Flower, The Western Island or Great Blasket ([1944] Oxford, 1979), 49. Perhaps that was overstating it: some people still knew bloodcurdling tales. If . Heroic Epic and Saga: An Introduction to the Worlds Great Folk Epics (Bloomington, Ia, 1978), 302. This was how Catholic priests imprecated grievous sinners, from the altar, with an open Bible or chalice in hand, and candles flickering.63 Beggars shooed away from cottages empty-handed could curse just as ostentatiously. The first drop of water to quench your thirst may it boil in your bowels. Basic maledictions like hells cure to you, the divils luck to you, and high hanging to you were easy to remember and quick to say.50 Sometimes, for real cursing, they were piled on top of each other, as if to multiply their effect. In November 1996, Ellen tried to stab the woman she held responsible for uttering it.160 In January 2010 a Donegal Garda had a gypsys curse put on her, by the occupants of an uninsured car. A curse is one or many M agic spells which are placed upon people with the intention of harming them. To illustrate: in a classic essay about anonymous threatening letters, sent to English farmers and grain-dealers in the late 1700s and 1800s, E. P. Thompson noticed that these letters were often rhymed in a spell-like style, as if to imply a bit of magical menace.60 Irish threatening letters, by contrast, were far more supernaturally explicit, teeming with the direst maledictions of the sort contained in a letter sent to a County Limerick landlord in 1886: may you wither up by the fire of hell soon and sudden, may the flesh rot off your bones, and fall away putrid before your eyes, and may the consolation of eternal flames come to be your consolation in your last illness, and the hearthstone of hell be your pillow for ever.61 That missive was pure literary cursing. Everybody knew what a beggars curse was: it was a regular and familiar part of life, in pre-famine Ireland. May the cat eat you, and may the devil eat the cat. 1967; Connaught Telegraph, 2 Mar. It would have been obvious what the Archbishop of Tuam meant when, in 1835, he wrote to his clergy, instructing them to kindle amongst voters the fear that the curse of the Lord will come on those who elect enemies of religion, meaning opponents of the Catholic Association.105 In the depressed and famine-struck years of the 1840s, reports mushroomed of clerics flaunting their mystic powers during elections. Scopas Poggo, The Origins and Culture of Blacksmiths in Kuku Society of the Sudan, 17971955, Journal of African Cultural Studies, xviii (2006), 170; Felix J. Oinas, The Balto-Finnic Epics, in Felix J. Oinas (ed.) To boatmen who sailed over their nets, fisherman spat out all sorts of imprecations, both profuse Gaelic maledictions and simpler curses in English, the writer J. M. Synge observed while sailing between the Aran Islands in Galway Bay.42 Interfering clerics, who habitually visited paupers, sometimes found their souls cursed to the hottest and lowest regions of hell, as happened to the Reverend Anthony McIntyre of Belfast in 1854.43 Policemen, too, were damned in this way, like a constable who during the Great Famine of 184555 stopped a hungry Ulster crowd from taking shipwrecked grain. When Johanna Sullivan was convicted of being drunk outside Corks Theatre Royal, in 1863, she gave the magistrates a mouthful, but the local paper noted only that she uttered a fearful curse.56 Novelists were less inhibited, but as well as being melodramatic and stereotypical, they were unconcerned with literal accuracy. With few left to denounce and little scope for throwing political or parish curses, the concept of the priests malediction faded. Dr. James Butlers Catechism: Revised, Enlarged, Approved, and Recommended by the Four R.C. In court, hundreds of witnesses described how the local Catholic clergy and others had used various intimidating practices, from violence to threatening letters to sermons calling for the Conservatives to be ostracized. He found out and she gave birth to blind and crippled children after the angry cleric muttered Oh God keep her its like she knows how her own children will be yet.125 Elsewhere, people remembered priests pronouncing dreadful curses on smokers who lit up near chapel.126 The tales spoke to lingering anxieties about clerical supervision and supernatural powers. To signify this, real cursing used scarier and more complicated wordplay. Kerry Evening Post, 19 Sept. 1835; 1 Apr. The art of cursing, on the other hand, is little cultivated. Historic Cowdray, Dublin Daily Express, 22 Aug. 1910. For full access to this pdf, sign in to an existing account, or purchase an annual subscription. Not everyone in Ireland thought curses were legitimate. The Boccough, Londonderry Sentinel, 12 Dec. 1835, 1; Niall Ciosin, Ireland in Official Print Culture, 18001850: A New Reading of the Poor Inquiry (Oxford, 2014), 756. Although they shunned Catholic-sounding imprecations that begged the saints to unleash their holy wrath, Presbyterians were not above letting a curse out, as it was known, using plainer maledictions like Gods curse upon his head and bad luck to her.27 Cursing occurred in English too, which became Irelands dominant language during the eighteenth century. Full analysis of ancient and medieval expressions of Celtic cursing, using evidence ranging from magical charms to curse tablets. Troubles or deaths befalling the earls of Egmont, to take a famous example, invariably prompted retellings of the tale of the solemn curse that had been laid on the family seat of Cowdray House, way back during the Dissolution of the Monasteries, in 1538.72 Even if you tried not to believe in it, being cursed made you seem weaker an impermanent and insecure presence, who was not long for this world. That all belonging to ye may die with the hunger!! J. M. Synge, The Aran Islands (Dublin, 1907), 1434. Virginia Crossman, Politics, Pauperism and Power in Late Nineteenth-Century Ireland (Manchester, 2006), 915, 119222; Caitrona Clear, Homelessness, Crime, Punishment and Poor Relief in Galway 18501914: An Introduction, Journal of the Galway Archaeological and Historical Society, l (1998). 1845; Derry Journal, 15 Jan. 1839; W. G. Wood-Martin, Traces of the Elder Faiths of Ireland: A Folklore Sketch. Jeanne Cooper Foster, Ulster Folklore (Belfast, 1951), 1202; Ulster Folklore, in Proceedings and Report of the Belfast Natural History and Philosophical Society: Session 19431944, 2nd ser., ii (1945), 153; Lynch, Widows Curse, 2836. To be intimidating and cathartic, cursing required knowledge, practice, wit, skill and composure. Lady Wilde, Ancient Legends, Mystic Charms, and Superstitions of Ireland, i, 1325; NFC, Schools Collection: vol. But the atmosphere darkened when the priest said anyone voting for Captain Trench would die bearing the mark of Cain, as would their children.117 Next Father Loftus pronounced a Gaelic malediction that Charles could not understand, but which affected the Irish-speaking majority so much that they instinctively touched their chests, in horror. Cursing was not only an intimidating magical weapon, but also a dark therapy. The same is likely to be true, though perhaps to a lesser degree, of other magical techniques. 1890. It only worked on people who deserved it: evildoers, killers, cheats, betrayers and so on.34 When we do not deserve the curse we would not heed it; the curse of the wicked never availed, a farmer from County Mayo explained in 1834, when asked about the eerie topic.35 Unjust curses would not just miss their targets. [Anon. Yet though their utterers may have been unconscious of it, non-literal curses were also vital preparation for the high art of real cursing. It is a form of Insular Celtic, descended from Proto-Celtic, a theorized parent tongue that, by the first half of the first millennium BC, was diverging into separate dialects or languages. Stemming from moral indignation, the virtuoso but also shocking technique required knowledge, composure, practice and wit. If potatoes, grain or a few pennies still were not forthcoming, they could begin hinting at more mysterious powers. Exceptions include: Patrick C. Power, The Book of Irish Curses (Aurora, Ill., 1974); Eugene Hynes, Knock: The Virgins Apparition in Nineteenth-Century Ireland (Cork, 2008), 4347; Ian Lynch, The Widows Curse: Legend and Belief, Continuity and Change (Univ. Curses were thrown at Protestant evangelists and their converts too, with notable victims being the Reverend Edward Nangle (180083) and his mission on the island of Achill.111 Their tongues would fall out, local Catholics were warned, if they failed to bellow abuse at the heretics.112. 5 Like in other loosely Celtic societies, in pre-modern Ireland cursing was regarded as a legitimate activity, a form of supernatural justice that only afflicted guilty In this respect, it was an art. A Handbook of Irish Pre-Christian Traditions, 2 vols. 1901. The first comprehensive study of early Celtic cursing, this work analyses both medieval and ancient expressions of Celtic imprecation: from the binding tablets . $76.60 - $78.80 4 Used from $78.80 14 New from $76.60. A righteous occult attack, a dark prayer for terrible pains to blight evildoers, cursing was unnervingly common from ancient times until the mid-twentieth century. 119, 507. Female tenants joined the Land League (187981), the organization that fought for tenants rights, but were barred from leadership positions and from speaking at public meetings. 465, 83. In this dangerous environment, it was best to be cautious. A Day at Lough Patrick, Christian Examiner and Church of Ireland Magazine, xi (1831), 48. the Roman Catholic Bishop of Down and Connor, (12 May 1818), PRONI, MS D1375/3/35/15. Santeria Curses 3. This is striking because, up to about the 1950s, cursing was probably the most valuable magic in a land where all sorts of mystic forces were treated with respect, from Marian apparitions to banshees. At Tully in County Mayo, farmland owned by Miss Pringle remained unoccupied for at least fifteen years during the 1880s and 1890s, because the old tenant had been evicted. A solemn curse was uttered with poise and determination, with a hair-raising seriousness seldom found in everyday life. Irish cursing was a potent art. Thomas Waters, Cursed Britain: A History of Witchcraft and Black Magic in Modern Times (Yale, 2019), ch. I will light a candle that your family will die and you will suffer grief in the next 12 months, he said: when it happens, I will take pictures and send them to you and put them up for everyone to see. Go. 1862. They contained no real viciousness and Irish folk used them only to give force to their speech.49 This was not quite so. 126, 126; vol. Cursing, once understood as a righteous supernatural assault, had been subsumed into the general category of evil magic. The priests curse was rooted in ancient precedents, yet it gained a remarkable new relevance in the fractious but slowly liberalizing world of nineteenth-century Ireland. Letter from Alexander McNeile, Ballycastle, to the Rt Rev. At the mid-twentieth century, cursing was not just the province of aged farmers in the Gaeltacht western Ireland, where Gaelic was strongest. Curses were written on tablets made of thin pieces of metal that were then folded or rolled. Geasa are common in Irish and Scottish folklore and mythology, as well as in modern English-language fantasy fiction. First, it was an outlet for boiling anger, doubtless engaging what clinical psychologists call the neurological rage circuit even more powerfully than conventional swearing did.73 Second, and rather luridly, cursing articulated intricate revenge fantasies. Think. Humorously, he asked: where was the blackguard who canvassed for the Conservatives? Sean OFallon, Irish Curses, Northern Junket, xi (n.d.), 28. Full analysis of ancient and medieval expressions of Celtic cursing, using evidence ranging from magical charms to curse tablets. NFC, MS a102, 5862; O. Davies and D. Lowry-Corry, Killinagh Church and Crom Cruaich, Ulster Journal of Archaeology, 3rd ser., ii (1939), 103; Isabel R. Crozier and Lily C. Rea, Bullauns and Other Basin-Stones, Ulster Journal of Archaeology, 3rd ser., iii (1940), 106; NFC, MS a102, 5860; Sle N Chinnide, A Frenchmans Tour of Connacht in 1791, Journal of the Galway Archaeological and Historical Society, xxxvi (1977/1978); James McParlan, Statistical Survey of the County of Sligo, with Observations on the Means of Improvement (Dublin, 1802), 106. The decline was partially compensated for by the increasing popularity of folklore books and pamphlets, where malediction stories were told and racy curses listed. Nobody on the estate backed a winner yesterday, an informant later told the Belfast Telegraph. NFC, Schools Collection: vol. Patrick Kennedy, Legendary Fictions of the Irish Celts (London, 1866), 547; Reidar Th. Calamitous historical events were memorialized in maledictions, notably Oliver Cromwells brutal 1649 conquest of Ireland, which spawned the Curse of Cromwell, a fearsome imprecation supposed to bring death and destruction.8 In villages and towns nationwide, place names and oral stories told how ancient curses had created local lakes, rivers, mountains and hills.9. 1967. Cursing blended lyrical and ritualistic spell casting with something like prayers to God, Mary, Jesus, the saints (and occasionally the Devil), begging these awesome entities to smite guilty parties.
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