whistle down the wind a bestiary for eastern north ... - Rodney Mackay
whistle down the wind a bestiary for eastern north ... - Rodney Mackay
whistle down the wind a bestiary for eastern north ... - Rodney Mackay
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WHISTLE DOWN THE WIND<br />
A BESTIARY FOR<br />
EASTERN NORTH AMERICA<br />
by Rod C. <strong>Mackay</strong>
Copyright © by Rod C. <strong>Mackay</strong><br />
Illustrations and Design<br />
by Rod C. <strong>Mackay</strong><br />
________________________________________________________<br />
All rights reserved. No part of this publication<br />
may be reproduced except as a single reading copy<br />
and back-up <strong>for</strong> <strong>the</strong> personal use of <strong>the</strong> registered disc<br />
purchaser. This electronic book is licensed to be stored on<br />
one hard-drive but is not o<strong>the</strong>rwise offered to be lent, stored in<br />
additional retrieval systems, or transmitted, in any <strong>for</strong>m or by any<br />
means, electronic, mechanical, photocopying, recording, or <strong>the</strong> like,<br />
without <strong>the</strong> express permission of <strong>the</strong> author at Box 793, Sussex, N.B.<br />
Canada, E0E 1P0. Registered purchasers will be made aware of corrections,<br />
deletions, and <strong>the</strong> availability of new illustrations and textual<br />
additions.<br />
________________________________________________________<br />
Published in Canada by The Caledonian<br />
First Edition Be<strong>for</strong>e Publication
Old fables <strong>the</strong>se and fancies old!<br />
But not, with hasty pride<br />
Let logic cold and reason bold<br />
Cast <strong>the</strong>s old dreams aside.
INTRODUCTION<br />
In 1836 Ca<strong>the</strong>rine Parr Traill was homesteading in Upper Canada when she<br />
wrote:<br />
We have nei<strong>the</strong>r fay nor fairy ghost, nor bogle, satyr nor woodnymph,<br />
our very <strong>for</strong>ests disdain to shelter dryad or hamadryad.<br />
No naiad haunts <strong>the</strong> rushy margins of our lakes, or hallows<br />
with her presence our <strong>for</strong>est rills. No druid claims our oaks ...<br />
we look upon things with <strong>the</strong> curious eye of natural philosophy<br />
alone.1<br />
In her situation Traill felt <strong>the</strong> need to think of her surroundings as a place<br />
"with no scope <strong>for</strong> <strong>the</strong> imagination."2 The lady fur<strong>the</strong>r said, "The only<br />
beings in which I have any interest are <strong>the</strong> Indians, and even <strong>the</strong>y want <strong>the</strong><br />
warlike character and intelligence that I pictured <strong>the</strong>y would possess."3<br />
Obviously,<br />
Ca<strong>the</strong>rine Parr Trail did not really want <strong>the</strong> Indians to show more<br />
1 Ca<strong>the</strong>rine Parr Trail, Roughing It In <strong>the</strong> Bush, pp. unknown<br />
2 Ibid, pp. unknown<br />
3 Ibid, pp, unknown
aggression and she did not ask <strong>the</strong>m what <strong>the</strong>y thought of her <strong>the</strong>ory that<br />
Canada was a new world, "its volume of history as yet blank."4 Had she<br />
enquired, Traill would have found a well-developed mythology, a real<br />
cause <strong>for</strong> whistling in <strong>the</strong> dark.<br />
Traill's sister, Mrs. Susanna Moodie made a similar dismissal of <strong>the</strong> native<br />
culture in 1852, when she wrote:<br />
The unpeopled wastes of Canada must present <strong>the</strong> same aspect<br />
to <strong>the</strong> new settler that <strong>the</strong> world did to our first parents after<br />
<strong>the</strong>ir expulsion from <strong>the</strong> Garden of Eden; all <strong>the</strong> sin which<br />
could defile <strong>the</strong> spot, or haunt it with <strong>the</strong> association of<br />
departed evil, is concentrated in <strong>the</strong>ir own persons. Bad<br />
spirits cannot be supposed to linger near a place where crime<br />
has never been committed. The belief in ghosts (spirits), so<br />
prevalent in old countries, must first have had its foundation<br />
in <strong>the</strong> consciousness of guilt.5<br />
The English poet Rupert Brooke, who was active during <strong>the</strong> period of <strong>the</strong><br />
First World War, was on <strong>the</strong> same wave-length as <strong>the</strong> Traill sisters:<br />
The maple and <strong>the</strong> birch conceal no dryads and Pan has never<br />
been heard among <strong>the</strong>se reed beds. Look as long as you like [He<br />
was able to spare a few weeks.] and you shall not see a white<br />
arm in <strong>the</strong> foam. A godless place. And <strong>the</strong> dead do not return.<br />
That is why <strong>the</strong>re is nothing lurking in <strong>the</strong> heart of <strong>the</strong><br />
shadows, and no human mystery in <strong>the</strong> colours, and nei<strong>the</strong>r <strong>the</strong><br />
same joy nor kind of peace in dawn and sunset that older lands<br />
know. It is, indeed, a new world.6<br />
It must be remembered that Brooke represented a fading imperialist<br />
empire, but, it is harder to understand <strong>the</strong> motives of native born men and<br />
women who have promoted a similar image of Canada as a grey, unspirited<br />
wasteland. In 1948, Douglas Le Pan published a thin book of poems, which<br />
4 Ibid, pp. unknown<br />
5 Unknown, may be Ca<strong>the</strong>rine Parr Trail, Roughing It...<br />
6 Rupert Brooke, unknown
included a poem entitled, "A Country Without Mythology." Hopefully he was<br />
decrying our lack of interest in <strong>the</strong> tales which comprise our myths,<br />
legends and history. Perhaps <strong>the</strong> same may be said <strong>for</strong> Earle Birney, who<br />
suggested in 1962 that, "it's only by our lack of ghosts we're haunted."7<br />
In <strong>the</strong> Maritime population it has been estimated that only about eight<br />
percent of <strong>the</strong> original settlers were English. More than half were Scots<br />
and <strong>the</strong> rest German, Irish, and Scot-Irish settlers. These were soon<br />
joined by Yorkshire men, who settled <strong>the</strong> upper Bay of Fundy, by more<br />
Scots who were ousted during <strong>the</strong> Highland Clearances, and by <strong>the</strong> Irish<br />
who had to move because of famine at home. When my great-great<br />
grandfa<strong>the</strong>r Alexander <strong>Mackay</strong> came to <strong>the</strong> Magaguadavic River he probably<br />
spoke Gaelic and no English. My great-great-great grandfa<strong>the</strong>r Guptill may<br />
have spoken some English when he moved to Grand Manan from Maine, but I<br />
suspect he knew as much German. My extended family included <strong>the</strong><br />
"English" Russells, who were originally Scandinavian, and <strong>the</strong> Gillmors,<br />
who probably preferred Irish Gaelic over <strong>the</strong> language now in use. These<br />
people became an integrated population when English was taken up as <strong>the</strong><br />
common tongue, but even as late as 1941, 10,000 Cape Bretoners still<br />
listed Gaelic as <strong>the</strong>ir mo<strong>the</strong>r tongue.<br />
The Celtic peoples had a strong tradition of belief in <strong>the</strong> supernatural and<br />
<strong>the</strong>y brought this belief with <strong>the</strong>m to Canada. Some of this representative<br />
group knew of "witches" and "fairies" but most of <strong>the</strong> Gaels would have<br />
spoken of <strong>the</strong> "boabhe" and <strong>the</strong> "sidhe" and <strong>the</strong> Teutons would have spoken<br />
of <strong>the</strong> "hexen" and "albs", which approximate ra<strong>the</strong>r than equal one ano<strong>the</strong>r.<br />
This means that <strong>the</strong> major sources of Maritime folklore are Indian, Gaelic,<br />
German, and English.<br />
Luckily not all new Canadians were so blind as <strong>the</strong> Traill sisters or Rupert<br />
Brooke to <strong>the</strong> supernatural world around <strong>the</strong>m. Charles G. Leland, a longtime<br />
resident, disagreed with <strong>the</strong> poet Brooke, saying:<br />
The Wabenaki mythology (...) gave a fairy, an elf, a naiad, or a<br />
hero to every rock and river and ancient hill.... When <strong>the</strong> last<br />
Indian shall be in his grave, those who come after us will ask<br />
in wonder why we had no curiosity as to <strong>the</strong> romance of our<br />
7 Earle Birney, unknown
country....8<br />
The French missionary, Abbe Morillot disagreed as well, candidly<br />
remarking: "This country is one of <strong>the</strong> most suggestive of superstition I<br />
have seen. Everything here, sea, earth and heaven, is very strange."9<br />
This “Bestiary” indicates our bias in this matter. It is instructive to note<br />
that <strong>the</strong> word “beast” may still indicate “all living creatures,” including<br />
man. Notwithstanding, Christian <strong>the</strong>ology has had an influence on <strong>the</strong><br />
word, thus we hear of “The Beast,” specifically <strong>the</strong> Biblical creature of<br />
Revelations with <strong>the</strong> seven heads and ten horns of <strong>the</strong> Apocalypse, i.e. The<br />
Antichrist. Perhaps this connection explains why men who are “beasts”<br />
are now regarded as “coarse, brutal, filthy” or “deranged,” or some<br />
combination of <strong>the</strong>se characteristics. As <strong>for</strong> pagan beast-gods or beastmen,<br />
<strong>the</strong>y have entered <strong>the</strong> realm of “beast-fables” or “beast-tales.”<br />
There was a time when when <strong>the</strong>y were taken more seriously, being <strong>the</strong><br />
main-stuff of primitive folklore and early literature.<br />
Folklore and literature may be subdivided as myths, legends and fables.<br />
Legends tell tales about mortal heroes while myths are concerned with<br />
<strong>the</strong> business of <strong>the</strong> gods, who may be ei<strong>the</strong>r mortal or immortal. In days<br />
past, <strong>the</strong>se stories were distinguished from fables which were known to<br />
be fictions. Both legends and myths were thought of as unverifiable<br />
history. In general, legends were more variable and elaborate than myths,<br />
<strong>the</strong> latter being surprisingly consistent worldwide.<br />
This “<strong>bestiary</strong>” draws, as much as possible, on legends and myths and<br />
attempts to avoid fables and <strong>the</strong> restatement of outright frauds. It is in<br />
<strong>the</strong> tradition of “rendering a fantastical10 mystical zoology,” but stops<br />
short of moralizing or creating allegories as was <strong>the</strong> fashion with such<br />
books in <strong>the</strong> Middle Ages. Following <strong>the</strong> old notions our <strong>bestiary</strong> identifies<br />
all things as potentially animate whe<strong>the</strong>r organic or not.<br />
8 Charles G. Leland, unknown<br />
9 Abbe Morillot, unknown<br />
10The term “fantasy” does not necessarily imply an untruth, <strong>the</strong><br />
original Greek word indicating anything “made visible,” and derived from<br />
“images or perceptions” both real and imaged.
The sou<strong>the</strong>rn limits of this “study” recognize a zoological boundary at<br />
Cape Cod. The real and supposed plant and animal life from here <strong>north</strong><br />
reflects colder air and colder water in both summer and winter. Cape Cod<br />
is <strong>the</strong> beginning of what some refer to as “Down East and Up Along,” <strong>the</strong><br />
latter extending all <strong>the</strong> way to <strong>the</strong> Arctic regions.<br />
The kinds of “beasts” known to pagan men were uni<strong>for</strong>mly described in<br />
world-mythology as gods, giants, elfs and men. The remaining “beasts of<br />
<strong>the</strong> field” were never clearly distinguished from any of <strong>the</strong>se, since all<br />
<strong>the</strong>se humanoids were thought capable of shape-shifting. In point of fact,<br />
little difference was made between <strong>the</strong>m and inorganic matter since it<br />
was known that gifted magicians took <strong>the</strong>ir rest in hills, as rivers, or in<br />
<strong>the</strong> <strong>for</strong>m of standing-stones. Surprisingly almost all mythology indicates<br />
<strong>the</strong> presence of an immortal creator-god who originally lived in chaos, and<br />
apparently organized matter and energy as a diversion. Having done this,<br />
he quickly stepped back outside of time and space, perhaps to watch <strong>the</strong><br />
results of his work, but more likely because he had more pressing<br />
business. The mortal gods seem to have arise from miscegeneration<br />
between <strong>the</strong>mselves and <strong>the</strong> giants, who may have arise separately, like<br />
<strong>the</strong>m, by asexual means. It is said that <strong>the</strong> “little men.” who some have<br />
called fairies, were <strong>the</strong> first creation of <strong>the</strong> death-doomed gods. They<br />
possessed some of control which <strong>the</strong> gods had over nature, but lacked a<br />
“soul,” <strong>the</strong> gift bestowed on men, who were <strong>the</strong> final creation and<br />
expected servitors of <strong>the</strong> gods.<br />
There is room <strong>for</strong> suspicion that <strong>the</strong> “gods” were self-elevated men, who<br />
had a good grasp of magical practises. The “giants” who were physically<br />
powerful, but not bright, may have represented inept god-heroes. “Little”<br />
originally indicated thin-people, so <strong>the</strong> “wee-folk” may have represented<br />
men subjugated by <strong>the</strong>ir “betters.” “Men” were <strong>the</strong> tribe to which a man<br />
had <strong>the</strong> good, or bad, <strong>for</strong>tune to belong. At best primitive human kind was<br />
harassed by <strong>the</strong> gods, <strong>the</strong> giants and <strong>the</strong> elfs, and completely ignored by<br />
<strong>the</strong> creator-god.<br />
As <strong>for</strong> “whistling <strong>down</strong> <strong>the</strong> <strong>wind</strong>,” this was a small feat of magic,<br />
practised by all <strong>the</strong> “beasts.” It is possible to “<strong>whistle</strong> up a <strong>wind</strong>” as well<br />
as “<strong>whistle</strong> <strong>down</strong> a <strong>wind</strong>.” This is a fact dependent on sympa<strong>the</strong>tic magic,<br />
where “things which seem to be alike are alike.” Try whistling on a ship<br />
sailing in our waters and watch <strong>the</strong> looks you’ll get from <strong>the</strong> crew, and
watch <strong>the</strong>m scatter to batten <strong>down</strong> <strong>the</strong> hatches.<br />
Rod C. <strong>Mackay</strong><br />
Sussex, N. B.<br />
Canada
ABISTARIAOOCH<br />
AIBHEISTER,<br />
ABISTER<br />
ALP, AILP<br />
AMADAN-NA-<br />
BRIONA<br />
ANGEL<br />
ANU DUBH<br />
AOG<br />
AOINE<br />
AONBARR<br />
AOUTMOIN<br />
ARQUARHAR-<br />
SEEDEK<br />
ATHACH<br />
ATHAIR, ATHAR<br />
BEFIND<br />
BELSNICKER<br />
BEN DODIE<br />
BIGFOOT<br />
BLACK CAT<br />
BLACK DOG<br />
BLAGARD<br />
BLAHMILLER<br />
BOABH<br />
BOCAN<br />
BOCHDAN<br />
BODACH<br />
BODACH NA-<br />
CROIBHE MOIRR<br />
BODACH SABHAL<br />
BOGEYMAN<br />
BOG TROTTER<br />
BOOBAGGER<br />
BRIDDEG<br />
BROWNIE<br />
BUGGERLUG<br />
CAILLEACH- BHEUR<br />
CALLITHUMP<br />
CALLUINN<br />
CHABI<br />
CAOINEAG<br />
CHANGELING<br />
CLEASAI<br />
COCK ROBIN<br />
COCKERWITT<br />
CONDEAU-<br />
WEEGAN<br />
COOLIGAN<br />
COOLPUJOT<br />
CORBY<br />
CORPAN-SIGH<br />
CORPSE CANDLE<br />
COWALKER<br />
CRUMMOCK<br />
CULLOO<br />
DAK<br />
DAVY JONES<br />
DEMON, DAEMON<br />
DEUCE<br />
DEVIL<br />
DEVIL-HORSE<br />
DEVIL'S FIRE<br />
DIABLE<br />
DRAGON<br />
DROCH-<br />
CHROMHALAIC-<br />
HEAN<br />
DRUIDH<br />
DRYFOOT<br />
DVERGR<br />
DUIN MARA<br />
DUIN SIGH<br />
CONTENTS<br />
DYHINKER<br />
DYLUINN<br />
EACH UISGE<br />
ELDRITCH<br />
ELF<br />
EPUKUNIKEK<br />
EPTIDUK<br />
ESKWIDEWID<br />
EUN GLAS<br />
FACHAN<br />
FAMHAIR<br />
FAMILIAR<br />
FAIRY<br />
FATHER-<br />
CHRISTMAS<br />
FATHER YULE<br />
FEAR DEARG<br />
FETCH<br />
FEU DE FOLLET<br />
FEU DE MAUVAIS<br />
TEMPS<br />
FIRE SHIP<br />
FLAMER<br />
FOG FOLK<br />
FREAK<br />
FRED<br />
GADFLY<br />
GALLOWS<br />
GENIE<br />
GENIUS ASTRAL<br />
GEOWLUDMOSISEG<br />
GHOST<br />
GHOST SHIP<br />
GIANT<br />
GILLOC<br />
GISHAGEN<br />
GLOOSCAP<br />
GOD<br />
GOLDWITHY<br />
GOMMIE<br />
GOPHER<br />
GOUGOU<br />
GOULDWOODY,<br />
HENRY<br />
GRAND MANAN<br />
GREGORY<br />
GREYBACK<br />
GRIDLEY- GRINDER<br />
GRIFFIN<br />
GRINDER<br />
GROUNDHOG<br />
GRUNDELMYER<br />
GUARDIAN<br />
GUISER<br />
GUYS BUCK<br />
KESKAMZIT<br />
KJOOLPUT<br />
HAG<br />
HAGGARD, OLD<br />
HAG<br />
HAAF<br />
HAUGHMAND<br />
HEDLEY KOW<br />
HOBOMOCO<br />
HOHOHMEQ<br />
HOODOO<br />
HORRIBLE<br />
HORNED SERPENT<br />
HORSE-EEL
HOUGHMAGAN<br />
HOWDIE<br />
HUMMER<br />
HURLEYWAYN<br />
HUSELOP<br />
ILL-THIEF<br />
JACK<br />
JACK O'LANTERN<br />
JANNEY<br />
JILL<br />
JINKER<br />
JIPIJKAMAQ<br />
JOHNNY BAD LUCK<br />
JOUK<br />
JONER<br />
KAHKAHGOOS<br />
KAQTUKWAQ<br />
KEESOOKBOK<br />
MINEOTA<br />
KELPY<br />
KILLMOULIS<br />
KINAP<br />
KING TIPPER<br />
KIPPY<br />
KISIKU KLOQEJ<br />
KITPOOSEAGUNOW<br />
KNOCKY-BOOH<br />
KRISKRINGLER<br />
KUKWEES<br />
KUKWU<br />
KULU<br />
KWEEMOO<br />
LITTLE FOLK<br />
LOLLYGAGGER<br />
LOUP GAROU<br />
LOX<br />
LUCIFEE<br />
LUTIN<br />
M’<br />
MAIN JOHN<br />
MALSUM<br />
MARCHIM<br />
MATCHI HUNDU<br />
MAYER<br />
MEGUNTICOOK<br />
MENTOU<br />
MER FOLK<br />
MHORGHA<br />
MICAREME<br />
MICHABO<br />
MICKLEEN<br />
MIKUMWEES<br />
MIMKITAWOQUSK<br />
MISTER LUCKY<br />
MISTPUFFER<br />
MOODUS<br />
MOON CUSSER<br />
MOSS FOLK<br />
MOTHER CARY<br />
MOTHER RAW<br />
MUIN WAPSKWA<br />
MUTCHIGNIGOS<br />
MUMMER<br />
NATHAIR<br />
NATHAIR MARA<br />
NESSA<br />
NICK<br />
NIGHEAG NAH-<br />
A’TH<br />
NIGHT MARE<br />
NIWAH<br />
NIXE<br />
NOGUMEE<br />
NOSIC<br />
NIGHT DIGGER<br />
NUCK<br />
OLD COOT<br />
OLD DICK<br />
OLD FIDDLE<br />
OLD HARRY<br />
OLD HOB<br />
OLD HOOFIE<br />
OLD HORNY<br />
OLD MAN<br />
OLA MUC<br />
OLD NICK<br />
OLD REEKIE<br />
OLD SCRATCH<br />
OLD SNARLEYROW<br />
OLD SOW<br />
OLD STICK<br />
OLD TWIST<br />
OLD WOMAN<br />
OMADON<br />
OONAHGEMESSUK<br />
OONIG<br />
OUAHICH<br />
PHANTOM SHIP<br />
PIG<br />
PILSQUESS<br />
PISMIRE<br />
PUOIN<br />
QUEEN MAB<br />
RED CAP<br />
REVANANT<br />
REVANANTER<br />
ROANE<br />
ROWING MEN<br />
SAINT NICHOLAS<br />
SANTYER<br />
SAMH<br />
SEANMHAIR<br />
SCRA<br />
SCUT<br />
SEA CAT<br />
SEA HORSE<br />
SEA LION<br />
SEA SERPENT<br />
SEA-WEED FOLK<br />
SELKIE<br />
SEELIE<br />
SHEILA<br />
SHELLYCOAT<br />
SHOOPILTEE<br />
SIGH<br />
SIRENE<br />
SKITEKMUJ<br />
SKOOLIGAN<br />
SKUT<br />
SLUE<br />
SON<br />
SNOLLYGOSTER<br />
SNOOL<br />
SORCIER<br />
SPRIGGY<br />
SPUNKY<br />
STIRK<br />
STOUK<br />
STRIKING PARTY<br />
TAIBHS<br />
TANNAS<br />
TARBH UISGE<br />
TANGY<br />
TEOMUL<br />
TIGHEARNAS<br />
TOM CAT<br />
TOMMY KNOCKER
TRICKSTER<br />
TROW<br />
UGMUG<br />
UKYTAN<br />
UKTUKKAMKW<br />
URISK<br />
VAMPIRE<br />
WANAGAMESWAK-<br />
WARLOCK<br />
WATER SPOUT<br />
WEE FOLK<br />
WEREWOLF<br />
WHITEWOMAN<br />
WIGHT<br />
WILLIE<br />
WILL-O’-THE-WISP<br />
WITCH<br />
WISKIDABES<br />
WIWILAMEQ<br />
WIDOW-MAN<br />
WINPE<br />
WOOKWONTONOK<br />
WOMBE<br />
WOODS-WHOOPER<br />
WRACKER<br />
ABISTARIAOOCH<br />
A nickname <strong>for</strong> Glooscap’s closest companion.<br />
The Micmac “little-god” named Martin was also called<br />
Abistariaooch , a word having a peculiarly Gaelic feel. Notice <strong>the</strong> Gaelic<br />
abaisd, a brat, a trifling or impudent person. Martin was a shape changer<br />
who appeared variously as a baby, a boy, a youth, or young man. He always<br />
ate from <strong>the</strong> witch-kwed-lakun-cheech, or birchbark dish, which he<br />
carried on his person. In times of danger, he dropped <strong>the</strong> dish and Glooscap
finding it could look into it and determine what had befallen him. One of<br />
<strong>the</strong> mikumwees, or wee-folk, he shared <strong>the</strong> dwelling of Glooscap and<br />
Muinwapskw. It was said that when Glooscap completed <strong>the</strong> worlds, he<br />
made <strong>the</strong> supernatural elfs and dwarfs first, <strong>the</strong> wee-folk from <strong>the</strong> bark<br />
of <strong>the</strong> ash tree. Later he released <strong>the</strong> spirits of men, by shooting arrows<br />
into this same tree, but <strong>the</strong>y came from <strong>the</strong> pith beneath <strong>the</strong> bark. The<br />
“first-born,” or Mikumewees, were also known as <strong>the</strong> Oonabgemessûk,<br />
which tells us <strong>the</strong>y were <strong>the</strong> folk born to Oona. This suggests that Marten<br />
was a son of Glooscap and Muinwapskw; and <strong>the</strong>re is <strong>the</strong> fur<strong>the</strong>r<br />
peculiarity that Oona is <strong>the</strong> phonetic <strong>for</strong>m of <strong>the</strong> Gaelic ulaidh, indicating<br />
a stone tomb, treasure, a death house or <strong>the</strong> Underworld. Unlike men, <strong>the</strong><br />
little people had <strong>the</strong> ability to move instantaneously through space and<br />
time and could travel freely between <strong>the</strong> worlds. In many of <strong>the</strong> tales<br />
<strong>the</strong>se three deities are seen living toge<strong>the</strong>r in <strong>the</strong> dead lands, <strong>the</strong><br />
underworld of natural caverns found in nor<strong>the</strong>astern America. The proper<br />
word Ulaidh is, of course Ulster. Glooscap, <strong>for</strong> his part, always referred<br />
to Martin as uch-keen, “my younger bro<strong>the</strong>r.” Their relationship was close<br />
enough that Glooscap frequently lent <strong>the</strong> little man his power-belt.<br />
AIBHEISTER , ABISTER<br />
A pseudonym <strong>for</strong> <strong>the</strong> supreme water-spirit.<br />
Gaelic. The dweller in <strong>the</strong> abyss, Manan mac Ler, <strong>the</strong> collector of<br />
souls of <strong>the</strong> dead; in <strong>the</strong> latter days, <strong>the</strong> Devil. Note that <strong>the</strong> related word<br />
aibheis also indicates a braggart or boaster. Men purloined <strong>the</strong> secret of<br />
whisky from <strong>the</strong> undersea people and found that it led not only to "poetry<br />
and inspiration" but to exaggeration of deeds promised or done. Note also:<br />
aibhist , an old building, a ruin; and aibhse , a spectre or devil of <strong>the</strong><br />
Devil. Ano<strong>the</strong>r <strong>for</strong>m of this word is taibhse (which, see). The prime word<br />
is said to be ano<strong>the</strong>r <strong>for</strong>m of abharsair , which is said related to <strong>the</strong><br />
Latin, adversarius , our English, adversary . Confers with athair, Davy<br />
Jones, Grand Manan, King Tipper, Main John, Old Coot, Old Dick, Old Harry,<br />
Old Man, Old Nick. Gaelic, aibheistear from aibheis , <strong>the</strong> sea, <strong>the</strong> deep,<br />
confers with <strong>the</strong> English abyss and <strong>the</strong> Latin abyssus . Compare this<br />
word with aibhist , a ruin, and aibhse (or taibhse ), a ghost, spectre or<br />
devil.<br />
Like <strong>the</strong> creator-god, <strong>the</strong> three elemental gods had <strong>the</strong>ir own<br />
interests and have little history among men. Thus Ler (who corresponds
with <strong>the</strong> Cymric Llyr and <strong>the</strong> Old Norse god Hler), is only represented in<br />
<strong>the</strong> person of his son, <strong>the</strong> mortal sea-god named Manan. Manan mac Ler had<br />
holdings on <strong>the</strong> Isle of Man in <strong>the</strong> Irish Sea, but was recognized as lord of<br />
all <strong>the</strong> western seas, his remote base being Tir-nan-Og, <strong>the</strong> land of<br />
perpetual youth, <strong>the</strong> final residence of heroes and all who were virtuous.<br />
The abyss, <strong>the</strong> residence of <strong>the</strong> unvirtuous dead, was also his keep. This<br />
land was sometimes said to be an independent entity within <strong>the</strong> deepest<br />
part of <strong>the</strong> ocean. O<strong>the</strong>rs claimed it was an underworld located at <strong>the</strong><br />
roots of Tir-nan-Og.<br />
The living were not allowed in ei<strong>the</strong>r land, and Manan often rode <strong>the</strong><br />
sea about <strong>the</strong> island on his ocean-steed Anobar, brandishing <strong>the</strong> sword<br />
known as <strong>the</strong> "Answerer", which no human armour could resist. The whitecrested<br />
waves, "<strong>the</strong> horses of Manan" also drove off unwelcome visitors.<br />
As a sea-spirit, <strong>the</strong> sea-god could raise all <strong>the</strong> <strong>for</strong>ces of fog, <strong>wind</strong> and<br />
storm to protect his interests, and when he was especially aroused he<br />
even acted against <strong>the</strong> shores of western Europe. When this happened,<br />
shore-dwellers reported seeing huge "tidal-waves" surging out of <strong>the</strong><br />
west. Although <strong>the</strong> god was not usually seen in full, some men reported<br />
observing his naked legs seemingly rotating in <strong>the</strong> waves as <strong>the</strong>y rushed<br />
ashore, ravaging <strong>the</strong> coast. It was this illusion that led to <strong>the</strong><br />
representation of <strong>the</strong> triad of legs seen on <strong>the</strong> standard of <strong>the</strong> Isle of Man.<br />
It is generally assumed that this “god” had his residence somewhere in<br />
North America.<br />
ALP , AILP<br />
A mortal underworld-spirit, sometimes identified as <strong>the</strong><br />
familiar of a human baobh or bodach, sometimes counted as a<br />
member of <strong>the</strong> Daoine sidh. A night-visitor; <strong>the</strong> causative<br />
agent in bad dreams.<br />
Gaelic. alp , a high mountain, Ir. Gaelic ailp (m.), ailpean (f. & pl.);<br />
any huge mass or nearly immovable lump of material. Confers with obs. Ir.<br />
Gaelic ailpin , a cudgel. Also confers with <strong>the</strong> Latin albe , white, from<br />
which <strong>the</strong> Gaelic Alba , Scotland, and albannach , a Scot. Thus, <strong>the</strong><br />
suspicion that this creature was, originally, a Gaelic boabh or bodach.<br />
This supernatural is related to <strong>the</strong> Middle English ylp , or elp , from<br />
which <strong>the</strong> English words elf , and elephant , <strong>the</strong> <strong>for</strong>mer a denzin of
darknesss, <strong>the</strong> latter, an ample mountain-like animal. The Anglo-Saxon<br />
aelf confers more directly with <strong>the</strong> German alp , a nightmare incubus.<br />
Also resembles auf , or oaf , a Scandinavian word used to describe a<br />
youthful elf , a changeling left to replace a human child; hence a<br />
de<strong>for</strong>med, troublesome, simple or idiotic individual of human or elfen<br />
parentage.<br />
The characteristics of <strong>the</strong> Gaelic alp are those attributed to <strong>the</strong><br />
English hag, <strong>the</strong> black annis, and night-visting witches and wizards. The<br />
sexes are distinguished in Roman mythology where it is said <strong>the</strong>y were<br />
offspring of woods-spirits. The males were known as incubii and were<br />
routinely accused of <strong>for</strong>cing <strong>the</strong>mselves upon woman as <strong>the</strong>y slept. Those<br />
who raped men were known as succubi. Women who were impregnated,<br />
where <strong>the</strong>re was no obvious male partner, sometimes had <strong>the</strong>ir condition<br />
blamed on a visitation by a god, but in <strong>the</strong> latter days, <strong>the</strong> incubi and<br />
succubi were implicated.<br />
In England, <strong>the</strong> alp was commonly known as <strong>the</strong> night-elf or nightmare,<br />
<strong>the</strong> latter from its occasional appearance as a horse, as well as<br />
from its habit of sitting upon people while <strong>the</strong>y slept, riding <strong>the</strong>m like<br />
horses as <strong>the</strong>y lay dreaming. The alp mounted <strong>the</strong> chest or back of <strong>the</strong><br />
sleeper, gripping human hair like reins. These dark creatures were usually<br />
invisible, but were shape-changers who could materialize as cats, dogs,<br />
mice, snakes, or a less definable species, according to <strong>the</strong> individual's<br />
worst fears. The huge weight of <strong>the</strong> alp left <strong>the</strong> victim panting <strong>for</strong> breath<br />
and ba<strong>the</strong>d in a night sweat. People who suffered this imposition said<br />
<strong>the</strong>y were sexually assaulted in <strong>the</strong>ir dreams and often found <strong>the</strong>ir hair<br />
lutinized, or pleated, so that it was impossible to comb. The alps also<br />
belaboured domestic animals in a similar fashion, and men and animals<br />
who were repeatedly "ridden" often fell ill and died.<br />
In Petronius' Satyricon, <strong>the</strong> author said he was uncertain about <strong>the</strong><br />
size of <strong>the</strong> <strong>the</strong> "incubo", but suggested that <strong>the</strong>y wore red caps (precisely<br />
like <strong>the</strong>ir Gaelic cousins) and watched over treasure. He claimed to knew<br />
of one individual who "snatched <strong>the</strong> cap of an Incubo and found a treasure."<br />
Researching Italian folklore in 1880, Thomas Keightley found <strong>the</strong> species<br />
still in evidence but known by o<strong>the</strong>r names,it was <strong>the</strong>n called <strong>the</strong><br />
"monaciello" (little monk): "He appears to people in <strong>the</strong> dead of night, and<br />
beckons <strong>the</strong>m to follow him...he (sometimes) leads <strong>the</strong>m to some place<br />
where treasure is concealed. Several are said to have made sudden
<strong>for</strong>tunes through him."11 Keightley noticed that this creature was involved<br />
in household pranks, particularly <strong>the</strong> stripping away of quilts and bedclothing.<br />
This led him to suppose that "<strong>the</strong> Monaciello is <strong>the</strong> same kind of<br />
being as <strong>the</strong> House-spirit of <strong>the</strong> Gotho-German nations. He seems to<br />
belong peculiarly to Naples, <strong>for</strong> we have not heard of him in any o<strong>the</strong>r part<br />
of Italy. Now we are to recollect that this was <strong>the</strong> very place in whicch<br />
<strong>the</strong> Normans (i.e Old Norse) settled, and so he may be <strong>the</strong>ir Nis or<br />
Kobold..."12<br />
There is no certainty that this sidh-creature was not borrowed from<br />
<strong>the</strong> far <strong>north</strong>, <strong>for</strong> he is certainly a cousin of <strong>the</strong> Scandinavian alfar (see<br />
elf). Keightley thinks that <strong>the</strong> word "alfar" might have had an original<br />
meaning close to that of <strong>the</strong> Annglo-Saxon "ghost" and <strong>the</strong> Anglo-Norman<br />
"spirit". It may be noted that <strong>the</strong> alfar were of two kinds; <strong>the</strong> liosalfar, or<br />
light elfs being allied with Odin's mortal-gods, and <strong>the</strong> svatraflar who<br />
were Loki's dubious helpmates. In <strong>the</strong> prose Edda, it was said that some of<br />
<strong>the</strong> elfs lived at <strong>the</strong> base of Yggdrasil (<strong>the</strong> world-tree) near Urdar (earth)<br />
fountain. "There are many fair cities <strong>the</strong>re. There is a city which is<br />
called Alf-heim (elf-home) where dwelleth that people that is called<br />
Liosalfar (light elfs). But <strong>the</strong> Doockalfar (dark elfs,i.e svartalfar) dwell<br />
below under ground, and are unlike <strong>the</strong>m in appearance and still more in<br />
actions. The Liosalfar are whiter than <strong>the</strong> sun...but <strong>the</strong> Dockalfar are<br />
blacker than pitch."13<br />
The Acadians called <strong>the</strong> alp <strong>the</strong> cauchemar (pro. kuj-mar), The word<br />
made reference to a "mare", a pond or pool spirit, who could cause men to<br />
"coucher", or sleep. In Holland this alp was known as <strong>the</strong> "maere"; in<br />
Russia, <strong>the</strong> "mora". She was also <strong>the</strong> Gaelic "morag", <strong>the</strong> water-horse of<br />
Irish and Scottish bogs, who has her earliest configuration in <strong>the</strong> goddess<br />
Mhorrigan or Morgan. Here is what Keightley says of <strong>the</strong> species as found<br />
in Brittany, France: "The Bretons also believe in Mermaids, <strong>the</strong>y call <strong>the</strong>m<br />
Morgan (sea-women) and Morverc'h (sea-maids), and say that <strong>the</strong>y draw<br />
men <strong>down</strong> to <strong>the</strong>ir palaces of gold and crystal at <strong>the</strong> bottom of <strong>the</strong> sea or<br />
11Keightley, Thomas, World Mythology, London (1880), p. 440.<br />
12eightley, Thomas, World Mythology, London (1880), p. 450.<br />
13Keightley, Thomas, World Mythology, London (1880), p. 64. quoting<br />
Har as he responds to Ganglar in <strong>the</strong> prose Edda.
ponds..." These were <strong>the</strong> creatures sometimes referred to as <strong>the</strong> korrigans<br />
or korreds in o<strong>the</strong>r parts of France, who residents of Cornwall called <strong>the</strong><br />
korridgwens or horridgwens. There are similar names in Old Gaelic,<br />
especially "moruach" or "murivgach (sea-maids),” which Crofton Croker<br />
claims confers with <strong>the</strong> modern Irish "merrow".14<br />
The korrigans and morgans, like <strong>the</strong> Scandinavian nornir, were<br />
residents of <strong>the</strong> underground, who spent most of <strong>the</strong>ir waking hours at<br />
nearby springs and fountains. The first of <strong>the</strong>se have been related to <strong>the</strong><br />
historic Gallicenae, nine druid virgin priestessses of ancient Gaul, who<br />
lived on an island in <strong>the</strong> English Channel (see Fairy). The Celts are just as<br />
confident that <strong>the</strong>ir Mhorrigan was stationed in nor<strong>the</strong>rn Ireland, where<br />
she supervised a similar pagan cult known as <strong>the</strong> befind. The Nornir have<br />
<strong>the</strong> same character and appearance, but were located on Odesoe, or Odin's<br />
Island, in <strong>the</strong> Kattegut, due east of Denmark<br />
It was said that all of <strong>the</strong>se female "night-mares" were diminutive,<br />
but with "well-proportioned bodies." Wherever <strong>the</strong>y were found, <strong>the</strong>y<br />
dressed in <strong>the</strong> unisexul "albus", a high-necked, long-sleeved, white linen<br />
kilt. Beneath <strong>the</strong> water <strong>the</strong>ir long hair was seen to be blonde, but when<br />
<strong>the</strong>y emerged, it was observed as having <strong>the</strong> colour of seaweed or crowfea<strong>the</strong>rs.<br />
At night, <strong>the</strong>ese ladies seemed to possess hair that radiated an<br />
inner light, but by day <strong>the</strong>ir hair became white and dead-looking. Their<br />
beauty and <strong>the</strong>ir voices were an irresistable attraction to men. Males who<br />
saw <strong>the</strong> korrigans at <strong>the</strong>ir bath had to marry <strong>the</strong>m within three days or die<br />
<strong>for</strong> <strong>the</strong>ir failure. Those that did were often disappointed as <strong>the</strong> seawomen<br />
were seen to as less than beautiful by <strong>the</strong> light of day. All showed<br />
<strong>the</strong>ir sea-heritage in slightly webbed fingers and toes, but <strong>the</strong>ir eyes<br />
gleamed with <strong>the</strong> red fires of slowly burning coals and <strong>the</strong>ir skin was<br />
terribly wrinkled as all were of advanced age.<br />
In Atlantic Canada, humans and animals that suffered from <strong>the</strong><br />
attention of <strong>the</strong> alpe were referred to as alp-, witch-, or hag-ridden.<br />
Helen Creighton described a typical incident at Preston, near Dartmouth,<br />
Nova Scotia: "(The man) went in his barn and found his horse wet and<br />
foaming at <strong>the</strong> mouth as though it had been ridden hard. He decided it had<br />
been witch-ridden, so he went to <strong>the</strong> store and got ten new needles and<br />
14Croker, Crofton, Irische Elfenmaarchen, Frankfurt (1966).
ten new pins and put <strong>the</strong>m in a bottle. Then he went to a lake, filled <strong>the</strong><br />
bottle with water, so it would sink, and <strong>the</strong>n dropped <strong>the</strong> bottle in <strong>the</strong><br />
lake. After that <strong>the</strong> horse was not ridden by witches any more."15<br />
The protective device mentioned above was a "witch-bottle". A step<br />
seems to have been omitted from this "counter-charm", since it was usual<br />
to include urine, hair or fecal matter from <strong>the</strong> afflicted animal in <strong>the</strong><br />
bottle. It was assumed that <strong>the</strong> alp-spirit supplanted that of <strong>the</strong> horsespirit,<br />
perhaps chasing it from <strong>the</strong> body of <strong>the</strong> animal. Any part being<br />
representative of <strong>the</strong> whole, "drowning" a portion of <strong>the</strong> body of <strong>the</strong> horse<br />
was expected to reflect upon <strong>the</strong> resident familiar-spirit, and from it<br />
upon <strong>the</strong> prime soul, located at a distance. in <strong>the</strong> body of <strong>the</strong> witch. She<br />
was expected to drown in fact, as her spirit went to <strong>the</strong> bottom by proxy.<br />
Once this invading spirit was destroyed <strong>the</strong> animal-spirit could return, or<br />
regain control over its legal body.<br />
As a rule most of <strong>the</strong>se night-visitors remained invisible, only<br />
appearing to individuals in <strong>the</strong>ir dreams, but an exception was noted at<br />
East Petpeswick, Nova Scotia, where Mr and Mrs Jim B. were visited by <strong>the</strong><br />
“alp” of Mrs. L., "who was supposed to be a witch." Jim was in <strong>the</strong> habit of<br />
getting breakfasts <strong>for</strong> himself and his wife, and usually cut <strong>the</strong> meat<br />
needed <strong>for</strong> that meal be<strong>for</strong>e going to bed. One night he he concluded this<br />
operation by driving his "sheathing-knife" into a back-board above <strong>the</strong><br />
pantry shelf. He <strong>the</strong>n joined his wife in bed, and <strong>the</strong> two lay awake<br />
talking, and finally rested quietly in <strong>the</strong> darkness although nei<strong>the</strong>r was<br />
asleep. The door-latch lifted and footsteps sounded across <strong>the</strong> floor. The<br />
couple did not move, but both watched in amazement as an e<strong>the</strong>real figure,<br />
which had <strong>the</strong> appearance of a young girl, climbed onto <strong>the</strong> foot of <strong>the</strong>ir<br />
bed. At first Jim made no moves against her but when she was close, he<br />
reached out and grasped her by one arm. While he struggled with her, he<br />
cried out to his wife to get <strong>the</strong> knife. He suspected he was dealing with a<br />
witch-familiar, and intended to cut of <strong>the</strong> night-visitor's arm thus<br />
injuring <strong>the</strong> distant alpean through her cowalker. While Mrs. Jim sought<br />
<strong>the</strong> knife, <strong>the</strong> little girl struggled so hard she twisted her arm off in <strong>the</strong><br />
man's hands; after that <strong>the</strong> visitor dematerialized along with its<br />
separated arm. The pair searched <strong>the</strong> house in vain <strong>for</strong> any remnant of <strong>the</strong><br />
familiar or <strong>the</strong> knife. They had no fur<strong>the</strong>r dealings with Mrs. L., and <strong>the</strong><br />
15Creighton, Helen, Bluenose Magic, Toronto (1968), p. 27.
knife was back in <strong>the</strong> wood-work when <strong>the</strong> couple awoke in <strong>the</strong> morning.16<br />
This story is interesting in <strong>the</strong> fact that Mrs. L. was described as "a<br />
tall thin woman" ra<strong>the</strong>r than as a dimnutive girl. While cowalkers<br />
frequently took <strong>the</strong> <strong>for</strong>m of adults, <strong>the</strong>y did not age after <strong>the</strong> fashion of<br />
humans, and frequently showed <strong>the</strong>mselves in <strong>the</strong> adolescent <strong>for</strong>m of <strong>the</strong><br />
individual who was <strong>the</strong>ir host and double. The alpean had <strong>the</strong> ability to<br />
sense <strong>the</strong> intent of those who opposed <strong>the</strong>m, and to cast spells that made<br />
objects temporarily invisible to men. Any damage done to a familiar was<br />
bound to reflect upon <strong>the</strong> boabh, or witch, by <strong>the</strong> next rising of <strong>the</strong> sun.<br />
Mr. Richard Hartlin occupied a house at South-East Passage, Nova<br />
Scotia, a place constructed from <strong>the</strong> wood of wrecks washed up on <strong>the</strong><br />
nearby beach. The spirits of <strong>the</strong>se unhappy ships became those of <strong>the</strong><br />
house, and <strong>the</strong> inhabitants were finally <strong>for</strong>ced to abandon it <strong>for</strong> a number<br />
of smaller outbuildings. Be<strong>for</strong>e that happened Richard had a meeting with<br />
one of <strong>the</strong> alpean. Harltin said: "The only time I actually saw anything was<br />
one Sunday afternoon. After I ate my dinner I lay <strong>down</strong> and fell into a doze<br />
of sleep (or so) I thought. After I got to sleep <strong>the</strong>re was somethin'<br />
pressing me and I couldn't wake or couldn't turn over about half an hour<br />
and, when I woke, I seen this person go from me to <strong>the</strong> <strong>wind</strong>y and she was<br />
a woman with a black and white spotted dress on and I was a la<strong>the</strong>r of<br />
sweat with <strong>the</strong> water pouring off me as big as marbles. Whatever it was,<br />
a witch or not, God knows."17<br />
Consulting with his relatives Hartlin came to <strong>the</strong> conclusion that<br />
this was a visiting witch ra<strong>the</strong>r than one of <strong>the</strong> resident spirits. They<br />
exorcized it by taking nine letters randomly selected from a Bible,<br />
reversing <strong>the</strong>se, and printing <strong>the</strong>m on a pine board. This was placed over<br />
<strong>the</strong> entryway to <strong>the</strong> house where it blocked fur<strong>the</strong>r "troubling".<br />
The Bible was considered <strong>the</strong> prime source of Christian "God spells",<br />
just as <strong>the</strong> various grimoires were thought to embody <strong>the</strong> "gisreags", or<br />
"fire-spells" of <strong>the</strong> alpean. Even those who could not release spells from<br />
<strong>the</strong> printed pages, through <strong>the</strong> magic of reading, could employ <strong>the</strong> letters,<br />
which were elements of <strong>the</strong>se spells, as countercharms. Witches were<br />
16Creighton, Helen, Bluenose Magic, Toronto (1968), p. 53.<br />
17Creighton, Helen, Bluenose Ghosts, Toronto (1976) p. 275.
known to reverse <strong>the</strong> language of <strong>the</strong> Bible in <strong>the</strong>ir sabattical rites, thus<br />
<strong>the</strong> letters were reversed to have <strong>the</strong>ir most potent influence on those<br />
<strong>the</strong>y were directed against.<br />
At Oven Head, in 1965, Helen Creighton interviewed Alma J. who told<br />
her, "About three years ago I went to bed one night and lay with my face<br />
to <strong>the</strong> wall and after <strong>the</strong> light was out I turned around and when I did,<br />
<strong>the</strong>re was a cat jumped right up on <strong>the</strong> pillow and acme <strong>down</strong> here on my<br />
right shoulder, and when it got on my chest I grabbed it and threw it back<br />
on <strong>the</strong> bed. The witch fell <strong>the</strong> next day and cracked three of her ribs. If<br />
you hurt a witch at night, whatever happens to <strong>the</strong>m will come in <strong>the</strong><br />
daylight. That is why she didn't fall at night."18<br />
Occasionally men got <strong>the</strong> better of <strong>the</strong>se night-travellers by sheer<br />
<strong>for</strong>ce of will. At East River Point, Nova Scotia, "There was a woman who<br />
used to come to a man at night and turn him into a horse and ride him. The<br />
next morning he would be tired out, so a friend offered to take his place.<br />
When <strong>the</strong> witch took him out to put <strong>the</strong> bridle on, he put it on her instead,<br />
and she never came back <strong>the</strong>re again."19<br />
In this case <strong>the</strong> hag-rider may be thought to represent sexual<br />
ascendancy, events in a dream, real happenings, or some combination<br />
<strong>the</strong>reof. Again, <strong>the</strong> alpean might be thought of as familiars, independent<br />
evil-spirits, or spiritual projections upon completely innocent animals.<br />
This last possibility explains why Maritimers are still loa<strong>the</strong> to allow<br />
cats to sleep in <strong>the</strong> same room with an infant. It was a general fear that<br />
children exposed to spiritual invasions by proxy might become<br />
permanently "spell-bound", or die from "crib-death". The latter was most<br />
often credited to <strong>the</strong> smo<strong>the</strong>ring actions of <strong>the</strong> alpean.<br />
In <strong>the</strong> Victorian era, men could not explain instances of "infantile<br />
paralysis" and sudden death, but <strong>the</strong>y thought to better it by naming <strong>the</strong><br />
condition "narcolepsy". A medical "magician" of that age declared that<br />
this was "a benumbed state, stupor or torpor, very like that induced by a<br />
narcotic, characterized by brief elipti<strong>for</strong>m attacks of deep sleeep." It<br />
53.<br />
18Creighton, Bluenose Magic, Toronto (1968), p. 52.<br />
19Creighton, Helen, Folklore of Lunenburg County, Toronto (1956), p.
might have been just as effective to know <strong>the</strong> true name of <strong>the</strong> offending<br />
night mare, <strong>for</strong> it was once confidently said that "<strong>the</strong> only way to scare<br />
<strong>the</strong> Night-Elf away is to pronounce his real name aloud." Spontaneous<br />
black-outs of <strong>the</strong> breathing centres of <strong>the</strong> lower-brain, followed by<br />
oxygen starvation, are now known to produce "narcolepsy", but <strong>the</strong> root<br />
cause of <strong>the</strong>se interactions is still unclear.<br />
Be<strong>for</strong>e any medical intervention was possible, <strong>the</strong> first line of<br />
defense was prevention: In <strong>the</strong> middle ages <strong>the</strong> century plant, St. John's<br />
wort, verbena, and <strong>the</strong> Palma Christi were hung about as prophylactics<br />
against night-visitors. In this century, <strong>the</strong>se have been abandoned, but we<br />
are only moderately enlightened, substituting <strong>the</strong> local rowan and its<br />
berries <strong>for</strong> <strong>the</strong> plants mentioned above. Admittedly, few local sleepers<br />
have attempteed to escape notice by wearing amulets consisting of<br />
spirited-stones or dried wolf's hide, but <strong>the</strong>re are still those who tie a<br />
red cloth or thread about <strong>the</strong> throats of animals or people thought to be at<br />
hazard. This is undoubtedly an attempt at sympa<strong>the</strong>tic magic. According<br />
to Scottish legend, red was <strong>the</strong> colour of <strong>the</strong> gods and <strong>the</strong> sidh, and red<br />
berries were <strong>the</strong> "fruit of <strong>the</strong> gods" once guarded by <strong>the</strong> dragon of Loch<br />
Awe. Odin's folk depended on <strong>the</strong> Idun's apples <strong>for</strong> <strong>the</strong>ir extended lifespan,<br />
just as <strong>the</strong> sidh resorted to eating <strong>the</strong> "feis goibniu" or "feast<br />
against aging". A Scottish mortal purloined this fruit <strong>for</strong> his mo<strong>the</strong>r, but<br />
it poisoned her, thus our ancestors became suspicious of red berries,<br />
equating it with debunked, but still powerful, god-spirits. Hanging <strong>the</strong>se<br />
branches was spiritually harmless to men, but it did confuse night mares,<br />
who interpreted this as evidence that a god-spirit or some allied sidh<br />
lived within. Idun's apples are still represented in crab-apples, which<br />
until recently were left standing about to disuade night-elfs<br />
Similar results could be obtained by inscribing a pentagram or an<br />
image of a pig's head on <strong>the</strong> door, but it was generally agreed that this<br />
might be misunderstood by neighbours. It was usually considered more<br />
discrete to hang mistletoe, or hop-vine complete with leaves, over one's<br />
bed, both plants being associated with <strong>the</strong> elder gods. Flax, or hemp, used<br />
in <strong>the</strong> weaving of linen cloth, had certain psychedelic properties when<br />
smoked and was thought useful in confusing <strong>the</strong> sidh. When it was strewn<br />
be<strong>for</strong>e <strong>the</strong> door, or in a room, it was said that <strong>the</strong> night-elf would spend<br />
<strong>the</strong> entire evening ga<strong>the</strong>ring <strong>the</strong> individual kernals.<br />
Any of <strong>the</strong> actions usually taken to subvert witchcraft functioned
against <strong>the</strong> alpean, thus our immediate ancestors used to drive a knife, or<br />
a nail, or a fish-hook into each <strong>wind</strong>ow ledge and door-jamb, knowing that<br />
<strong>the</strong> sidh and unbound human-spirits were turned aside by steel and iron,<br />
metals anciently used in <strong>the</strong> defeat of <strong>the</strong> old gods of Europe. An iron<br />
horseshoe inverted above a doorway always caught <strong>the</strong> gaze, and spirit, of<br />
<strong>the</strong> alpean who supposedly bounced back and <strong>for</strong>th between <strong>the</strong> tines until<br />
released at <strong>the</strong> first light of day.<br />
To deter this kind, a Bland<strong>for</strong>d, Nova Scotia, woman suggested:<br />
"Sleep with a prayer book under <strong>the</strong> pillow <strong>for</strong> a witch charm. I knew a<br />
woman who couldn't sleep and she would see a black cat come into her<br />
room and she would get nightmares. She used to put <strong>the</strong> prayer book under<br />
her pillows and sleep with her legs crossed."20 Some men suggest<br />
crossing <strong>the</strong> arms as well as <strong>the</strong> legs be<strong>for</strong>e going to sleep while o<strong>the</strong>rs<br />
claimed it was imperative to erect rowan-crosses be<strong>for</strong>e <strong>the</strong> doors and<br />
<strong>wind</strong>ows of <strong>the</strong> house. Still o<strong>the</strong>rs said that a few sprigs pulled from a<br />
broom placed under <strong>the</strong> pillow, or an entire broom laid across and<br />
entryway, kept <strong>the</strong>se evil-spirits confused and at a distance. Where<br />
practical, <strong>the</strong>se remedies were extended to animals, thus a Dartmouth,<br />
Nova Scotia, horse-owner put a bag of salt about his animal's neck<br />
explaining, "If I didn't put that bag of salt <strong>the</strong>re <strong>the</strong> witches would ride<br />
that horse so hard tonight that tomorrow I wouldn't be able to get any<br />
fur<strong>the</strong>r than Dartmouth, it'd be that tired out."<br />
If all <strong>the</strong>se attempts at sympa<strong>the</strong>tic magic failed, rites of expulsion<br />
were sometimes effective. Catholics declared that <strong>the</strong> alpean were<br />
scared off if Jesus' name, or <strong>the</strong> names of <strong>the</strong> Trinity, happened to be<br />
declared in a loud voice. The outward sign of <strong>the</strong> cross cancelled <strong>the</strong>ir<br />
power, but if a man lay frozen in a nightmare, it could be broken by<br />
signalling this same cross with <strong>the</strong> tongue.<br />
The alpean dematerialized to enter rooms through minute cracks and<br />
crevices, so if all but one entry was barred, it was possible to contain one<br />
of <strong>the</strong>m by driving a pre-prepared cork or wooden bung into <strong>the</strong> remaining<br />
opening while <strong>the</strong> spirit was within <strong>the</strong> room. This done, <strong>the</strong>y would<br />
typically pass through a number of shape-changes to escape capture, but<br />
could be cornered if wounded or seized by <strong>the</strong> hair of <strong>the</strong> head. In some<br />
families alp-gloves were actually passed <strong>down</strong> from one generation to <strong>the</strong><br />
20Creighton, Helen, Bluenose Magic, Toronto (1968), p. 38.
next, and <strong>the</strong>se were invariable magic against <strong>the</strong> spells of <strong>the</strong> shapeshifters.<br />
A curious method of containing <strong>the</strong> alp was to pound a cork very<br />
ostentatiously into <strong>the</strong> neck of a bottle. Showing some cupidity, and not a<br />
little stupidity, <strong>the</strong> night mare was seen to unstopper and enter <strong>the</strong><br />
bottle, where he paused to urinate. At this, a wise man would quickly<br />
drive <strong>the</strong> stopper back into place, afterwards sinking <strong>the</strong> bottled spirit in<br />
<strong>the</strong> deepest sink-hole, or lake, of <strong>the</strong> land.<br />
At this writing I have been widowed from my wife of nearly four<br />
decades <strong>for</strong> a period of six months. Soon after she died I made<br />
unverbalized complaints to <strong>the</strong> empty air that I had no idea how I should<br />
remember her. It was not long be<strong>for</strong>e she made her appearance in a dream<br />
in <strong>the</strong> <strong>for</strong>m of a beautiful young girl with dark curly hair. She cocked her<br />
head in a characteristic manner and said: “This isn’t easy to do, I hope<br />
you’re satisfied!” Much later, we had visitors in <strong>the</strong> house in connection<br />
with mmy youngest’s daughter’s wedding. There were enough beds to<br />
accomodate everyone but finding myself short a pillow, I applied a<br />
pillowcase to a square fea<strong>the</strong>r-filled Edwardian cushion which had been in<br />
my wife’s family <strong>for</strong> many years. It had an Art-Nouveux pattern on one<br />
side, encorporating sweet clover. I might not have used it if I had recalled<br />
that Anne had used it to support herself in her last days. As she was<br />
slowly suffocating from pulmonory edema she found that standard pillows<br />
would not raise her head high enough <strong>for</strong> her to get breath so that she<br />
could sleep. In any instance I was very tired and so placed this on my own<br />
bed and went to sleep in an unusual face-up position. Near dawn I was<br />
pulled into a dream by feelings of suffocation and sexual arousal. In <strong>the</strong><br />
dream I opened my eyes and found my “wife” lying upon me. My comment<br />
was, “This is impossible, you’re dead!” Her smiling reponse was: “I don’t<br />
think so!” Shortly, I was fully awake in <strong>the</strong> pale dawn and <strong>the</strong>re have been<br />
no dreams of her since. - R. <strong>Mackay</strong>.<br />
AMADAN-NA-BRIONA<br />
A mortal underworld-spirit of <strong>the</strong> Gaelic-speaking Celts,<br />
possibly an adherent of Aod, <strong>the</strong> ancient sun or fire-god. ; am +<br />
ment , not + with a mind. Similar to <strong>the</strong> Latin mentis , mind.<br />
Scot. Gaelic omadhaun , Ir.Gaelic, amadan (eme-da-n) m. pl.<br />
amadid , a fool; na , <strong>the</strong> one which is; briona , fiery. Amadan is derived
from am + ment , without a mind. Described by Nancy Arrowsmith as one<br />
of <strong>the</strong> sidh, "<strong>the</strong> most dreaded individual in faerie". Represented as Jack<br />
in <strong>the</strong> tale "Jack And His Master."21 Lady Gregory said that those who<br />
encountered <strong>the</strong> Amadan became perpetual prisoners of <strong>the</strong>ir own fear.<br />
The word survives in Atlantic Canada as amadon, amaden or omaden,<br />
omadawn, omadhawn, omi<strong>down</strong> or omigon (ah-me-dahn), a fool or<br />
simpleton, an individual given to <strong>the</strong> constant recall of past glories.22<br />
One of <strong>the</strong> Tuatha daoine, or warrior-gods, reduced by <strong>the</strong> Milesians<br />
and <strong>for</strong>ced to retreat to <strong>the</strong> hollow hills. All of <strong>the</strong> fire-spirits had <strong>the</strong>ir<br />
origin in <strong>the</strong> elemental known as Aod (pronounced qY), who was given<br />
charge of all <strong>for</strong>ms of fire by <strong>the</strong> creator-god. The anglicized Kay had a<br />
small part in <strong>the</strong> medieval romances, where he served as seneschal to King<br />
Arthur. It was said that his heated character melted snow <strong>for</strong> a foot<br />
about his body and that rain boiled away from his person. Sea-water<br />
reacted in a similar way, and he was observed to be able to spend a week<br />
beneath <strong>the</strong> tide-line, breathing <strong>the</strong> oxygen which his body created by<br />
hydrolysis. Kay was one of <strong>the</strong> first said gifted with <strong>the</strong> "sealladh cliar",<br />
or telescopic sight, which enabled him to spy on distant happenings. The<br />
ancient version of this seneschal had control over all events attending<br />
fire-festivals, including <strong>the</strong> selection of sacrificial victims, ano<strong>the</strong>r<br />
reason he had to be treated with respect. The amadan travelled as a<br />
corpse-candle or gopher-light, an ill-omened fireball, whose touch meant<br />
death. This side-hill dweller may be equated with <strong>the</strong> death-god Aog, or<br />
Bis, <strong>the</strong> taker of souls at <strong>the</strong> Nollaig, or Yule. Yule festivities, among men,<br />
used to include <strong>the</strong> appointment of a amadan, whose duties included <strong>the</strong><br />
organization of entertainments and food <strong>for</strong> <strong>the</strong> Yule-tide. His position<br />
was often awarded as <strong>the</strong> result of a draw in which he was "black-balled."<br />
During <strong>the</strong> twelve days of this festival, <strong>the</strong> human amadan (assumed to be<br />
a reincarnate Amadan na briona) took <strong>the</strong> responsibilities and liberties of<br />
kingship, and <strong>for</strong> a brief spell had <strong>the</strong> powers of life and death over his<br />
"subjects." When his term was up, <strong>the</strong> amadan was summarily killed, and<br />
burned, and his ashed spread on <strong>the</strong> fields to inspire <strong>the</strong> crops with his<br />
21Jacobs, Joseph, Celtic Fairy Tales (NY) 1968, pp.182-191.<br />
22Pratt, T.K., Dictionary of Prince Edward Island English (Toronto), p.<br />
105. Pratt suggests that <strong>the</strong> usual local <strong>for</strong>m is omadan. He says <strong>the</strong><br />
word confers with gommie, kittardy, nosic, oshick and stouk, and defines<br />
<strong>the</strong> type as "one who is always lamenting."
"firey-spirit" in <strong>the</strong> coming growing season.<br />
ANGEL<br />
A Christian elemental-spirit, corresponding in every<br />
respect with <strong>the</strong> pagan flygiar, befind, runner, cowalker or<br />
second-soul.<br />
Old French, angele from <strong>the</strong> Latin angelus , a messenger; confers<br />
with <strong>the</strong> Anglo-Saxon angel or engel , probably relating to <strong>the</strong>ir mortal<br />
sun-god Engvi-Frey . From him we have England and <strong>the</strong> Germanic tribe<br />
known to history as <strong>the</strong> English . In Jewish, Christian and Muslim<br />
<strong>the</strong>ology <strong>the</strong> messenger of God, corresponding with <strong>the</strong> various imps of <strong>the</strong><br />
Devil. These are <strong>the</strong> pagan spirits, which some called alpean, and o<strong>the</strong>rs,<br />
<strong>the</strong> bad-luck johnnys, befind, corpse-candles, cowalkers, doppelgangers,<br />
doubles, fetches, fylgiar, gophers, hoodoos, jinxers, nornir, or runners (all<br />
of which, see). Their conversion to Christianity is shown in <strong>the</strong> name<br />
changes that accompanied missionary activity in nor<strong>the</strong>rn Europe. The<br />
family once known as Alprich (rich elfs) became Engelrich (rich angels)<br />
and <strong>the</strong> Alpharts, <strong>the</strong> Engelharts .<br />
In Christian mythology, <strong>the</strong> angel became a replacement <strong>for</strong> <strong>the</strong> nornir, or<br />
flygiar, which <strong>the</strong> English called <strong>the</strong> cowalker or runner. As such, this<br />
spirit was given as to humans as a protector at birth.<br />
Surprisingly, more Maritimers have seen <strong>the</strong> Devil, or his devils,<br />
than God and his angels. Being benign, angelic visitations have lacked<br />
dramatic appeal and have never been newsworthy. A man at Parkers Cove,<br />
Nova Scotia, said that his sister heard a "heavenly choir" per<strong>for</strong>m "A<br />
Perfect Day from <strong>the</strong> corner of her bedroom, just as her bro<strong>the</strong>r was<br />
departing his life, <strong>the</strong> angels taking <strong>the</strong> part of <strong>for</strong>erunners. At Sambro,<br />
<strong>the</strong> "birds" sung a dirge <strong>for</strong> a family member who was "passing <strong>the</strong> bar."<br />
At Middleton, <strong>the</strong> entire couuntryside was entertained with holy song at<br />
<strong>the</strong> death of a staid Christian elder. At Sambro Head, angel bands played<br />
"Softly Fades <strong>the</strong> Twilight Ray of <strong>the</strong> Holy Sabbath Day" on a celestial<br />
piano. Again, an angel warned a Tancook man that his death was at hand.<br />
He thanked <strong>the</strong> messenger, set his affairs in order and was in his grave<br />
within <strong>the</strong> week. At Karsdale, New Brunswick, three knocks at <strong>the</strong> door<br />
were answered to find a woman dressed in white, bearing a cross of white<br />
lilies. Be<strong>for</strong>e she could think of <strong>the</strong> significance of this offering Mrs. A.B.<br />
Thorne accepted <strong>the</strong> condolances, and <strong>the</strong> next day, received word that her
o<strong>the</strong>r had died at precisely that time. At Grand Anse, Nova Scootia, a<br />
trucker travelled three miles of pulp-wood roads in a condition of semiconsciousness.<br />
When he came around he found a traditional angel hovering<br />
five feet from his hood, “and knew that it had been his guide areound <strong>the</strong><br />
bends and curves...”23<br />
Captain William Hatfield was aboard a ship that grounded and broke<br />
apart in a heavy storm off <strong>the</strong> coast of Nova Scotia: "A funny thing<br />
happened to me <strong>the</strong> night <strong>the</strong> "Zebenia" went ashore. I started out of <strong>the</strong><br />
cabin when something went flying by me and it seemed like an angel. It<br />
was a very dark night but I could see it plainly. It all happened quickly,<br />
but I could see it come right <strong>down</strong> through <strong>the</strong> galley doors. I thought it<br />
was coming <strong>for</strong> me and I put my hands up to stop it, <strong>for</strong> it had slanted<br />
right <strong>down</strong> towards me. An hour afterwards <strong>the</strong> o<strong>the</strong>r three fellows were<br />
dead."<br />
Angels have acted as protectors as well as <strong>for</strong>erunners. Many years<br />
ago two children were lost in a wooded area outside Sambro. The woods<br />
were close to <strong>the</strong> shore and <strong>the</strong> land very deep cut with high cliffs above a<br />
pounding surf. Parents and friends felt that <strong>the</strong> worst had happened but<br />
searchers combed <strong>the</strong> area and were surprised to find <strong>the</strong> children looking<br />
happy and untroubled. When <strong>the</strong>y questioned <strong>the</strong>m <strong>the</strong> two delinquents<br />
seemed surprised that <strong>the</strong>y had been considered in danger. An angel, <strong>the</strong>y<br />
explained, had ssat with <strong>the</strong>m through <strong>the</strong> night.24<br />
Again, Rosella Sampson of Grand Anse, Nova Scotia, told of a cousin<br />
who was driving his last load of pulp to a mill when he fell asleep at <strong>the</strong><br />
wheel. When he suddenly became conscious of his surroundings he had no<br />
memory of <strong>the</strong> last three miles of road which he had traversed. What<br />
jolted him awake was "a vision of a beutiful angel, dressed in a white<br />
robe, and moving its wings as slowly as a butterfly resting on a flower.<br />
The angel appeared to hover over <strong>the</strong> hood of <strong>the</strong> truck's engine, four or<br />
five feet away, and facing <strong>the</strong> driver."<br />
ANU DUBH<br />
23Samson, David Lloyd,Island of Ghosts (1992) p. 65.<br />
24Creighton, Helen, Bluenose Ghosts, Toronto (1976), pp 112-117.
A mortal earth-spirit of <strong>the</strong> Gaels, probably correpondent<br />
with <strong>the</strong> matriarchal-goddess Aoine, Anu, Danu or Dana, <strong>the</strong><br />
mate of Dagda.<br />
Ir. Gaelic, anuas (enu-es), one <strong>down</strong> from above; dubh (duv) black.<br />
The black annis or black anne of sou<strong>the</strong>rn England. She was an earthgoddess,<br />
recognized as <strong>the</strong> mate of <strong>the</strong> god Dagda and <strong>the</strong> ancestress of<br />
<strong>the</strong> Tuatha daoine later known as <strong>the</strong> sidh (which, see). Anu was thought<br />
of as a protector of this race, a spirit of light and and wisdom, who helped<br />
her people overcome <strong>the</strong> Fomorian giants. In later mythology, she was<br />
considered a minor spirit of <strong>the</strong> fenns and bogs, a boogie-woman with<br />
cannibalistic tastes. The word which is modified corresponds with anam ,<br />
soul and with anasta , stormy, and ancachd, adversary. Note also<br />
annrath , distress, and annrach , a wandering stranger. Confers with <strong>the</strong><br />
English spirit termed <strong>the</strong> Black Anus . See Aoine , which is ano<strong>the</strong>r<br />
equivalent.<br />
AOG<br />
An underworld spirit, <strong>the</strong> familiar of <strong>the</strong> Gaelic death-god<br />
Bas, a creature characterized as <strong>the</strong> collector of <strong>the</strong> souls of<br />
dead men and animals.<br />
Scot. Gaelic, from <strong>the</strong> earlier <strong>for</strong>m eug , death. Confers with <strong>the</strong><br />
Welsh angeu , <strong>the</strong> Cornish and Brythonic ancou and <strong>the</strong> Latin nex , from<br />
<strong>the</strong> Sankrist, nac , to perish. This death-spirit corresponds with <strong>the</strong><br />
Scottish Nathir (<strong>the</strong> one who is not fa<strong>the</strong>r-like), <strong>the</strong> evil alter-ego of <strong>the</strong><br />
Oolathir (Allfa<strong>the</strong>r), sometimes called King Arthur. His female equivalent<br />
was his half-sister, <strong>the</strong> witch named Morgan, who bears a relationship<br />
with <strong>the</strong> Mhorrigan of ancient Ireland. She was termed <strong>the</strong> Samh in her<br />
gentler incarnations and <strong>the</strong> Cailleach Bheur, when she appeared as <strong>the</strong><br />
soul-seeking goddess of <strong>the</strong> winter season.<br />
These male and female personifications of death appear in<br />
Scandinavia as Odin and Frigga; in Germany as Wuotan and Frau Gode; and<br />
in Anglo-Saxon England as Irmin (iron man) and Irenasaxa (iron sword).<br />
They are similar to <strong>the</strong> <strong>the</strong> Irish spirit named Bile, a Celtic chief lost in<br />
<strong>the</strong> Milesian invasion of Ireland, later identified as <strong>the</strong>ir death-god. The<br />
Cymric equivalent was Wynn ab Nudd (<strong>wind</strong> of night), sometimes identified<br />
as <strong>the</strong> chief of <strong>the</strong> Welsh Tylwyth Teg (white piglets, or little people), <strong>the</strong><br />
equivalent of <strong>the</strong> sidh. On <strong>the</strong> continent, <strong>the</strong> Celtic death-god was Dis,
who <strong>the</strong> Romans identified as Dispater (fa<strong>the</strong>r Dis) <strong>the</strong> equivalent of<br />
Pluto, god of <strong>the</strong>ir underworld. In Anglo Saxon myth, it was sometimes<br />
suggested that <strong>the</strong> death-god was Herla, whose troops comprised <strong>the</strong><br />
Herlathing. Herla or Haarla (<strong>the</strong> hard one) probably relates to <strong>the</strong> Teutonic<br />
twin-kings known as <strong>the</strong> Harlungen. The Middle-English word "harlot"<br />
derived from this source and originally identified a "churl, rogue, rascal, a<br />
low and loose individual, of ei<strong>the</strong>r sex."<br />
Haarla almost certainly relates to <strong>the</strong> goddess Hel, <strong>the</strong> daughter of<br />
<strong>the</strong> fire-god Loki and <strong>the</strong> giantess Angurboda (perpetual anger). He is<br />
similar in character to <strong>the</strong> Old French harlequin and <strong>the</strong> feminine<br />
harlequina. It is noteworthy that <strong>the</strong> Middle English "harlot" is derived<br />
from an old French model, <strong>the</strong> earliest definition being, "a male mercenary<br />
or servant, a juggler, buffon, fool or entertainer." In ancient France, it<br />
was suggested that men yielded <strong>the</strong>ir final breath of life to Mesnee<br />
d'Hellequin (<strong>the</strong> harlequin or overlord of <strong>the</strong> Hel-queen). By <strong>the</strong> middle<br />
ages, <strong>the</strong> old pagan Hunt was described as Cain's Hunt or Herod's Hunt,<br />
fur<strong>the</strong>r defaming <strong>the</strong> character of <strong>the</strong>se Biblical villains. In Central<br />
France, <strong>the</strong> Wild Huntsman came to be called "le Grand Veneur de<br />
Fontainebleau" (<strong>the</strong> Great Hunter of Fontainbleu) in memory of ano<strong>the</strong>r<br />
noted bad-guy. It was claimed that his cries were heard all over France<br />
just be<strong>for</strong>e <strong>the</strong> outbreak of <strong>the</strong> French Revolution. The Micmac Indians<br />
claimed that <strong>the</strong>ir guardian of <strong>the</strong> dead lands was Paapkutparut, an<br />
individual who had once been a man. He was known to <strong>the</strong> white-men of<br />
Maritime Canada as <strong>the</strong> woods-whooper (which, see), a spirit-name most<br />
likely derived from that of <strong>the</strong> British hooter.<br />
In highland Scotland, <strong>the</strong> Hunt was entitled <strong>the</strong> "sluag sidh" (<strong>the</strong> sidh<br />
thing), suggesting that Aog was one of <strong>the</strong> "side-hill" folk. While he was<br />
mortal, this creature was periodically reincarnated to lead <strong>the</strong> Hunt, a<br />
motley crew of living and dead spirits, who lowlanders termed <strong>the</strong> "unsely<br />
(unsilly or serious) court". The sluagh sidh travelled counter-clockwise on<br />
<strong>the</strong> nor<strong>the</strong>rn <strong>wind</strong>s, particularly during <strong>the</strong> "daft days" (Yuletide). The<br />
thunder and lightning of that season were taken as signs of its flight and<br />
Christian men crossed <strong>the</strong>mselves to prevent <strong>the</strong>ir souls from joining <strong>the</strong><br />
assembly. They were careful not to "sain" <strong>the</strong> sky, or mock <strong>the</strong> sounds<br />
that <strong>the</strong>y heard, <strong>for</strong> fear <strong>the</strong> Host would carry <strong>the</strong>m bodily into <strong>the</strong> sky.<br />
Those who directed words of <strong>the</strong> encouragement at <strong>the</strong> passing army of<br />
<strong>the</strong> dead, or who left fodder in <strong>the</strong> fields <strong>for</strong> this army, were sometimes<br />
rewarded with a haunch of meat thrown <strong>down</strong> from <strong>the</strong> storm clouds. They
were advised not to look too closely at <strong>the</strong> species being offered, but to<br />
keep it until dawn, at which it would appear converted into gold. Men who<br />
chanced to annoy <strong>the</strong> sidh-travellers were gifted with a tiny whining<br />
black dog, which refused to leave <strong>the</strong>ir hearth <strong>for</strong> a full year. The spirits<br />
who commanded <strong>the</strong> dead usually carried a magic spear, wand or staff,<br />
which shed snow and cold wherever it travelled, and was <strong>the</strong> source of<br />
searing-energies which could turn men into burnt toast.<br />
Mary L. Fraser says that <strong>the</strong> pioneers of Atlantic Canadqa kept close<br />
watch following a death, "Lest a little white animal resembling a weasel<br />
might get into <strong>the</strong> house without <strong>the</strong>ir knowledge. This creature is<br />
surpassingly like <strong>the</strong> local Indian mischief-maker named Lox whose totem<br />
<strong>for</strong>m was <strong>the</strong> wolverine, or “Indian devil.” This little animal was a<br />
warning that <strong>the</strong> Aog - a spirit of evil attendant at wakes - had come to<br />
<strong>the</strong> house. If it came, <strong>the</strong>y would take a piece of steel and pass it through<br />
<strong>the</strong> flour, meal, and all <strong>the</strong> food that was in <strong>the</strong> pantry. If this precaution<br />
was neglected, <strong>the</strong>se materials would become useless; yeast would have<br />
no effect on <strong>the</strong> flour, etc. This would surely be a great mis<strong>for</strong>tune at a<br />
funeral, <strong>for</strong> all <strong>the</strong> time <strong>the</strong> corpse was in <strong>the</strong> house <strong>the</strong> table was kept<br />
set and meals were served to everybody who came...While <strong>the</strong> coffin was<br />
being made...<strong>the</strong> body was laid on a funeral couch made of boards and<br />
draped with white sheets. A tiny plate containing salt was placed on <strong>the</strong><br />
chest of <strong>the</strong> corpse and <strong>the</strong> blinds closely drawn. This may have been done<br />
to exclude <strong>the</strong> Aog."25<br />
Speaking of <strong>the</strong> dead, Mrs. William Deveaux of Belle Marche, Cape<br />
Breton, added fur<strong>the</strong>r details: "(The body) would be in <strong>the</strong> front room.<br />
There'd be nothing else, no furniture, maybe a table to put a lamp on...They<br />
used to keep <strong>the</strong> corpse two days...<strong>the</strong>y used to keep <strong>the</strong>m one day like to<br />
give people time to make <strong>the</strong> coffin...<strong>the</strong>y used to put a piece of cloth, like<br />
a large handkerchief on <strong>the</strong>ir face. And whoever wanted to see <strong>the</strong>m used<br />
to lift <strong>the</strong> handkerchief...And people would come to visit. A full house<br />
every night. We used to stay up day and night. You wouldn't leave <strong>the</strong> body<br />
alone. It was <strong>the</strong> style <strong>the</strong>n; never to leave <strong>the</strong> corpse alone...After<br />
midnight maybe a dozen would stay...The coffin would all be black, except<br />
25Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 51.
<strong>the</strong> children's. Children's coffins were always covered with white.26<br />
The rites of death in old Gaelic Nova Scotia were invariable: The<br />
immediate family went immediately into black clo<strong>the</strong>s and mourning,<br />
leaving physical details to <strong>the</strong>ir nearest and dearest neighbours. The<br />
rarely used "living-room" of <strong>the</strong> house was opened, aired-out, and heated<br />
<strong>for</strong> all great ceremonies, including <strong>the</strong> wake. The "boards", long, true,<br />
heavy and free from knots, were brought out of storage at this time. They<br />
were placed upon saw-horses and draped with sheets, which extended up<br />
<strong>the</strong> adjoining wall. The <strong>wind</strong>ows were ei<strong>the</strong>r draped with sheets or <strong>the</strong><br />
blinds pulled. Mirrors and pictures were usually removed from <strong>the</strong> room,<br />
but if <strong>the</strong>y were left <strong>the</strong>y were masked with sheets. As Mrs. Devereaux<br />
has noted, coffins could not be purchased from an undertaker's show-room,<br />
so <strong>the</strong> body was dressed and placed directly on <strong>the</strong> boards, <strong>the</strong> face being<br />
covered as noted above. The body was <strong>the</strong>n given its plate of salt and <strong>the</strong><br />
mourners began <strong>the</strong>ir visitations.<br />
Where <strong>the</strong> relatives were widely separated, <strong>the</strong> wake extended from<br />
two to three days and nights. All <strong>the</strong> members of <strong>the</strong> community made<br />
brief appearances at <strong>the</strong> wake, <strong>the</strong> closest relatives staying <strong>the</strong> longest<br />
time. Some attention had to be given <strong>the</strong> matter of feeding large numbers<br />
of people who were away from <strong>the</strong>ir homes. Fraser explained: "All<br />
during <strong>the</strong> day lunch was served to everyone who went to <strong>the</strong> house. It<br />
would be discourteous <strong>for</strong> anyone to leave without eating. In fact, one<br />
trusty friend was charged with <strong>the</strong> office of seeing that no one was<br />
overlooked...<strong>for</strong> it was believed that every bite served during <strong>the</strong> wake<br />
went towards <strong>the</strong> release of <strong>the</strong> soul if it were suffering in purgatory..."27<br />
The "lunch" consisted of pre-prepared cold cuts and oatmeal "nibblers",<br />
sometimes offered on a self-serve basis. Through <strong>the</strong> day, several<br />
neighbourhood women laboured over wood-stoves in <strong>the</strong> kitchen, preparing<br />
a "suipeir" which was offered to those still on <strong>the</strong> premises at eight<br />
o'clock. "The best that could be procured was set be<strong>for</strong>e <strong>the</strong> company. The<br />
guests succeeded one ano<strong>the</strong>r at table after table until all were served."28<br />
26"How We Buried Our Dead", from Down North, ed. Ronald Caplan,<br />
Toronto, (1980) p. 232.<br />
27raser, Mary L., Folklore of Nova Scotia, np, nd, p. 151.<br />
28Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 111.
The men and boys were not totally inactive during wakes, but <strong>the</strong>y<br />
contributed little to <strong>the</strong> initial rites beyond erection of <strong>the</strong> boards. Once<br />
<strong>the</strong>y had given some attention to <strong>the</strong> corpse, most of <strong>the</strong>m assembled outof-doors<br />
where <strong>the</strong> "better-disposed" amused <strong>the</strong>mselves by playing<br />
quoits or games of horseshoes. Cape Breton historian A.A. Mackenzie has<br />
confided that, "Wakes were on <strong>the</strong> face of it, ra<strong>the</strong>r sober, sedate affairs<br />
in comparison to <strong>the</strong> noisy pagan rituals that shook <strong>the</strong> roofs of <strong>the</strong><br />
wakehouses of old Ireland." Never<strong>the</strong>less,he admitted, "<strong>the</strong> "great time" of<br />
many wakes was <strong>the</strong> clandestine ga<strong>the</strong>ring of menfolk around a keg o' rum<br />
out in <strong>the</strong> barn..."29<br />
All were called to <strong>the</strong> supper-table at eight, and required to appear<br />
afterwards <strong>for</strong> <strong>the</strong> recitation of prayers in <strong>the</strong> death-chamber.<br />
Summarizing that rite, Mackenzie said: "In Cape Breton <strong>the</strong>re was plenty of<br />
grub, lashins of tay (tea), Irish twist tobacco and clay pipes <strong>for</strong> <strong>the</strong> men.<br />
The priest led <strong>the</strong> company in saying <strong>the</strong> beads and <strong>the</strong> litany, and<br />
neighbours would stay <strong>the</strong> night with <strong>the</strong> corpse."30 Although <strong>the</strong> prayers<br />
were "quite lengthy" this was partially offset by <strong>the</strong> pleasanter rite of<br />
smoke-making. By <strong>the</strong> time <strong>the</strong> prayers had concluded most people were<br />
content to take <strong>the</strong>ir leave, <strong>the</strong> corpse being left in <strong>the</strong> company of<br />
"chosen friends of <strong>the</strong> family, mostly men...They spent <strong>the</strong> time telling<br />
fables (myths and legends). If a song or tune came into any of <strong>the</strong>se...<strong>the</strong>y<br />
did not hesitate to sing it."31<br />
When twoi or three nights had passed, <strong>the</strong> day came <strong>for</strong> committal<br />
and burial. In <strong>the</strong> earliest times <strong>the</strong> coffin was placed "on <strong>the</strong> shoulders<br />
of six able-bodied men. It was considered a sign of disrespect to have a<br />
horse convey <strong>the</strong> remains to <strong>the</strong>ir last resting place. If <strong>the</strong> distance to<br />
<strong>the</strong> graveyard was considerable, <strong>the</strong>se men were relieved by o<strong>the</strong>rs along<br />
<strong>the</strong> route. A piper went in advance, playing a lament; appointed wailers<br />
followed. wailing out <strong>the</strong> praises of <strong>the</strong> dead. Behind <strong>the</strong>se came a man<br />
carrying a jar of liquor; <strong>the</strong>n <strong>the</strong> rest of <strong>the</strong> procession. Be<strong>for</strong>e <strong>the</strong>y left<br />
59-60.<br />
29Mackenzie, A.A., The Irish In Cape Breton, Antigonish (1979), pp.<br />
30 Mackenzie, A.A., The Irish in Cape Breton, Antigonish (1979), p. 60.<br />
31Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 111.
<strong>the</strong> graveyard, food and liquor were passed to all present."32<br />
Un<strong>for</strong>tunately <strong>the</strong> route to <strong>the</strong> graveyard was literally "a rocky road<br />
to hell" <strong>for</strong> some funeral parties. Since everyone attended <strong>the</strong> wakes, this<br />
drew toge<strong>the</strong>r quarreling, if not warring, clans. When <strong>the</strong>y met, under <strong>the</strong><br />
influence of alcohol, <strong>the</strong>y invariably took "chips" off one ano<strong>the</strong>r, and<br />
shouting matches occasionally led to fistcuffs, which culminated in<br />
lawsuits and murder. In <strong>the</strong> best situations, <strong>the</strong> path to <strong>the</strong> graveyard was<br />
short, in <strong>the</strong> worst, <strong>the</strong> corpse was sometimes <strong>for</strong>gotten, or joined by<br />
o<strong>the</strong>rs, as Aog found his way among men.<br />
In Cape Breton, <strong>the</strong> presence of this "evil-one" was seen in<br />
supernatural events that dogged funeral parties. Men attempting to<br />
transport a corpse from Kilkenny Lake to <strong>the</strong> "shore road" in Cape Breton<br />
were <strong>for</strong>tunate in having some assistance from "angels". While <strong>the</strong> dark<br />
<strong>for</strong>ces ga<strong>the</strong>red in a stream of scudding <strong>wind</strong>, <strong>the</strong> party passed through it<br />
"with never a blessed candle blowing out in that terrible gale of <strong>wind</strong>."33<br />
A.A. Mackenzie thought that this description "strained credulity", but<br />
noted it was "an extreme manifestation of <strong>the</strong> old belief that God controls<br />
<strong>the</strong> power of nature (to fur<strong>the</strong>r) His own ends." He added that this was<br />
ano<strong>the</strong>r attempt to compromise <strong>the</strong> old rites by attaching <strong>the</strong>m to similar<br />
"Christian myths". The medieval Church made little fuss over pan<strong>the</strong>ism<br />
where it did not offend doctrines of morality.<br />
Hearses finally took up <strong>the</strong> burden and fewer quarrels had time to<br />
mature as transportation became quicker. "Corpse wagons", or<br />
undertaker's vans, were, never<strong>the</strong>less, regarded with some fear: "Indeed a<br />
part-time undertaker near Lingan kept <strong>the</strong> hearse in a barn with o<strong>the</strong>r<br />
wagons, carts and slovens. After some years of use <strong>the</strong> hearse had ghosts<br />
clustered so thick that he had to shove <strong>the</strong>m aside to get near <strong>the</strong> o<strong>the</strong>r<br />
vehicles!"34 In <strong>the</strong> last years of <strong>the</strong> 1970's, Mrs. William Deveau told an<br />
interviewer that, "We've only had <strong>the</strong> funeral home since a few years.<br />
Even some today, when <strong>the</strong>y die, <strong>the</strong>y say don't put me in <strong>the</strong> funeral home.<br />
Still, <strong>the</strong>re <strong>the</strong>y get embalmed...When your embalmed you're sure <strong>the</strong>n. But<br />
32Fraser, Mary L, Follore of Nova Scotia, np, nd, p. 112.<br />
33Mackenzie, A.A., The Irish In Cape Breton, Antigonish (1976), p. 61.<br />
34Mackenzie, The Irish In Cape Breton, Antigonish (1976), p. 60.
it's not necessary. If you see something change (evidence of decay), you<br />
know very well that he's dead...My mo<strong>the</strong>r-in-law, my fa<strong>the</strong>r-in-law and<br />
my husband weren't embalmed. They were right here in <strong>the</strong> front room."35<br />
The idea that men might be long absent from <strong>the</strong>ir bodies without<br />
marked deterioration of <strong>the</strong>ir shell was basic to <strong>the</strong> old beliefs. The wake<br />
was extended over three days to allow wandering-spirits to return, to<br />
give those who had decided to remain dead time <strong>for</strong> mature consideration<br />
as <strong>the</strong>y wandered in <strong>the</strong> spirit-world. The restlesss spirits that clustered<br />
about hearses were <strong>the</strong> "bochdan", those unable to retire to <strong>the</strong> earth<br />
because of a death trauma and <strong>the</strong> need <strong>for</strong> revenge. Some were thought to<br />
remain undead, and even capable of materialization, if <strong>the</strong>y had a need to<br />
complete unfinished business such as <strong>the</strong> repayment of a debt or<br />
completion of an unfulfilled oath or promise.<br />
As <strong>for</strong> <strong>the</strong> Aog, his presence was detected behind <strong>the</strong> surface of<br />
mirrors and reflective surfaces. The folklorist, Sir James George Fraser,<br />
thought that mirrors were covered after a death because <strong>the</strong> spirits of <strong>the</strong><br />
living were at hazard from those of <strong>the</strong> dead. He said, "It is feared that<br />
<strong>the</strong> soul, projected out of <strong>the</strong> person in <strong>the</strong> shaper of his reflection in tyhe<br />
mirror, may be carried off by <strong>the</strong> ghost of <strong>the</strong> departed, which was<br />
commpnly thought to linger about <strong>the</strong> house till <strong>the</strong> burial." That last part<br />
was correct, but friends and relatives of <strong>the</strong> deceased could hardly be at<br />
hazard. The truth is, mirror surfaces were seen as doors to <strong>the</strong> "lefthanded<br />
world". New-born children were kept from mirrors because it was<br />
known that <strong>the</strong>ir weak primary soul-spirits could stolen into <strong>the</strong> alternate<br />
world. One name given <strong>the</strong> soul-thief was Aog, and <strong>the</strong> reason that<br />
mirrors were removed or covered at wakes was to prevent his entry into<br />
<strong>the</strong> wakehouse. Once within, he could seize <strong>the</strong> vulnerable soul-spirit of<br />
one newly-dead, and make a retreat into mirror-land. The unmoving eyes<br />
of a corpse were <strong>the</strong>mselves reflective surfaces, which explains why <strong>the</strong>y<br />
were covered unless <strong>the</strong> face was being viewed. It was generally held<br />
that <strong>the</strong> Aog could only make entry into a room when humans were<br />
inattentive. There is a side issue here in <strong>the</strong> fact that <strong>for</strong>erunners of<br />
death often appeared in mirrors, and were possibly sympa<strong>the</strong>tically<br />
attracted by prior deaths. Mirrors left unguarded by cloth might give an<br />
unwanted premature glimpse of <strong>the</strong> next person destined to die. The belief<br />
35"How We Buried Our Dead", as quoted in Down North, ed. Ronald<br />
Capalan, Toronto (1980), p. 232.
in a soul-thief also explains why men stayed constantly awake guarding<br />
<strong>the</strong> spirit of <strong>the</strong> dead.<br />
This has a parallel in an old superstition that sick people needed to<br />
be guarded against <strong>the</strong> intrusion of some evil spirit. It was once widely<br />
held that sick-room mirrors neeeded to be covered since <strong>the</strong> soul might be<br />
abducted into it. It was also suggested that <strong>the</strong> very ill should be<br />
prevented from sleeping, since <strong>the</strong> soul was known to wander in that<br />
state, and might decide to remain absent from an unwell body.<br />
The placing of <strong>the</strong> corpse upon "planks", "poles". or "boards" relates<br />
to <strong>the</strong> fact that men were anciently considered <strong>the</strong> kin of tree-spirits.<br />
These planks housed spiritual helpers, who might assist <strong>the</strong> dead if <strong>the</strong>y<br />
came into conflict with <strong>the</strong> unsely court. Salt was considered to have<br />
similar protective value, it being noted that <strong>the</strong> hearts of men pumped a<br />
saline fluid. The furniture was cleared from a death-room to give good<br />
spirits more freedom of movement in case <strong>the</strong>y happened to materialize.<br />
The creation of smoke was a thoroughly pagan means of choking and<br />
confusing evil spirits abroad in <strong>the</strong> air. It was thought probable that <strong>the</strong>re<br />
would be a struggle <strong>for</strong> <strong>the</strong> soul of a dead man, with ghosts of <strong>the</strong> living<br />
as well as ancestoral spirits, animate and inanimate, on one side, and <strong>the</strong><br />
allies of <strong>the</strong> Aog on <strong>the</strong> o<strong>the</strong>r.<br />
It used to be <strong>the</strong> habit <strong>for</strong> men to lay hands on <strong>the</strong> body of <strong>the</strong><br />
corpse, sometimes touching <strong>the</strong> breast, <strong>the</strong> <strong>for</strong>mer dwelling-place of <strong>the</strong><br />
heart; and sometimes <strong>the</strong> head, <strong>the</strong> ex-residence of <strong>the</strong> soul. This was a<br />
means of swearing unity with <strong>the</strong> departed in his struggle to be<br />
reincarnated (or resurrected in a Christian paradise). If a man was<br />
touched by his murderer, it was confidently believed that blood would<br />
flow from any wound on <strong>the</strong> he had received in <strong>the</strong> fatal struggle. It has<br />
also been suggested that it was good luck to touch a dead man because his<br />
spirit might afterwards serve as an ally at <strong>the</strong> time of one's own death.<br />
At <strong>the</strong> least, this act was considered an expression of <strong>the</strong> idea that those<br />
who per<strong>for</strong>med <strong>the</strong> rite bore no ill will to <strong>the</strong> departed individual in ei<strong>the</strong>r<br />
life or death. The touching ceremony was considered essential <strong>for</strong> family<br />
members: "When a person dies, o<strong>the</strong>r members of <strong>the</strong> family must touch<br />
<strong>the</strong> corpse with <strong>the</strong> tips of <strong>the</strong> fingers (some said <strong>the</strong> backs of <strong>the</strong> hands),<br />
or kiss it, lest <strong>the</strong>re be ano<strong>the</strong>r death in <strong>the</strong> family or o<strong>the</strong>r bad luck."36<br />
36Creighton, Helen, Bluenose Magic, Toronto (1978), p. 150.
In those days, clan unity was seen as a necessity in both life and death,<br />
<strong>the</strong> Aog having <strong>the</strong> edge where men failed in matters of <strong>the</strong> spirit.<br />
AOINE<br />
A mortal love-goddes who inspired men to un<strong>for</strong>tunate<br />
passions.<br />
Scot. Gaelic aoiine , fast; Ir. Gaelic, aine , perhaps from Latin,<br />
jejunium . a fasting-day. As seen in Di-haoine , Friday, a pagan fast-day,<br />
hence an "unlucky" day by Christian standards.<br />
This lady was patroness of Munster, Ireland, <strong>the</strong> daughter of a<br />
Tuathan named Owel, himself <strong>the</strong> foster-son of <strong>the</strong> famed sea-god Manan<br />
mac Ler. She was raped by King Ailill Olum who she killed using her<br />
magical arts. She later favoured a human lover named Fitzgerald and gave<br />
birth to <strong>the</strong> wizrd known as Earl Gerald, <strong>the</strong> fouth of <strong>the</strong> line of<br />
Desmond.37 Many of <strong>the</strong> aristocratic families of Munster claim descent<br />
from this union and she is remembered in <strong>the</strong> Hill of Aine (Knockainey).<br />
She is prominent in folklore and Rolleston suspected she was still<br />
worshipped by <strong>the</strong> peasantry (1917) at Midsummer's Eve.<br />
Usually <strong>the</strong> pagan religious practises centered on fertility rites<br />
starting with a procession bearing torches through fields and orchards.<br />
Once when this was not done in one part of Munster (due to a death in <strong>the</strong><br />
community) citizens neverthlesss observed more lights on <strong>the</strong> hills than<br />
usual. In ano<strong>the</strong>r year a number of girls who had stayed late on <strong>the</strong> hill<br />
watching <strong>the</strong> cliars (torches) burn low were met by Aine, who appeared in<br />
person thanking <strong>the</strong>m <strong>for</strong> <strong>the</strong> honour <strong>the</strong>y hand shown her. At <strong>the</strong> same<br />
time she made it plain that <strong>the</strong>y should leave <strong>the</strong> hill as "<strong>the</strong> people<br />
(Daoine sidh) wish this place to <strong>the</strong>mselves. In explanation she had each<br />
girl, in turn, peer through a golden ring, and beyond it <strong>the</strong>y saw <strong>the</strong> hill"<br />
crowded with people who had been invisible." After this <strong>the</strong>y departed.<br />
37He disappeared from <strong>the</strong> world of men in 1398, but it is rumoured<br />
that he continues to live beneath <strong>the</strong> waters of Loch Gur. He has been seen<br />
riding his white steed about this body of water once in seven years. He<br />
was nicknamed "Gerald <strong>the</strong> Poet" from <strong>the</strong> "ingenious" verses he composed<br />
in Gaelic.
In our country Aoine is not greatly remembered on St. John's Night or<br />
at any o<strong>the</strong>r time but some Scots still speak of "a mysterious entity who<br />
<strong>the</strong>y call Aoine." There is a proverb still current concerning her: "When<br />
<strong>the</strong> Aoine has got it in her mouth <strong>the</strong> raven may as well retreat to <strong>the</strong><br />
hills." Some experts have suggested this merely means that both<br />
creatures were talkative "birds" O<strong>the</strong>rs suggest that that Aoine remains<br />
offended by boorish men and will act against <strong>the</strong>m, her thirst <strong>for</strong> blood<br />
being greater than that of <strong>the</strong> raven-queen named Morrigan.<br />
I have heard it claimed that it is un<strong>for</strong>tunate to recite <strong>the</strong> "Ranns<br />
(Rhymes) of Aoine" within sight of water, <strong>for</strong> those who ba<strong>the</strong> <strong>the</strong>re will<br />
drown. Once <strong>the</strong> ballad is known it comes unwillingly to <strong>the</strong> minds of<br />
those who observe ba<strong>the</strong>rs, so that <strong>the</strong>y must fall contrite upon <strong>the</strong> ground<br />
to avoid uttering <strong>the</strong> fatal words.<br />
AONBARR<br />
The Gaelic sea-serpent. (ain-barr), aon + barr , <strong>the</strong> one that is<br />
pointed (a reference to <strong>the</strong> sea-serpent <strong>for</strong>m); <strong>the</strong> magical "sea-horse" of<br />
Manan mac Ler, loaned by him to Lugh to <strong>for</strong>ward <strong>the</strong> cause of <strong>the</strong> Tuatha<br />
daoine against <strong>the</strong> Fomorian sea-giants.<br />
In Norse mythology it was said that <strong>the</strong> sea god Hler had nine<br />
beautiful daughters, sometimes entitled "<strong>the</strong> billow maidens" all clad "in<br />
transparent blue, white or green veils." These were "<strong>the</strong> horses of Manan"<br />
in Gaelic tales; white steeds, that were a geis, or tabu, of <strong>the</strong> sun-gods<br />
Aod, Lugh and Cu Chullain. At each sunset it was noted that <strong>the</strong> sun "died"<br />
in <strong>the</strong> western ocean and it was supposed that <strong>the</strong>se horses carried him<br />
into <strong>the</strong> dark realms of <strong>the</strong> undersea kingdom known as An Domhain. The<br />
stallion among <strong>the</strong> waves was Aonbarr, corresponding with <strong>the</strong> incarnate<br />
Manann mac Ler, a spirit of <strong>the</strong> sea who could travel as easily upon land as<br />
on water.<br />
The mythic sea serpents are often described as sheep-, or horseheaded<br />
creatures. At Bon Portage Island, Nova Scotia, Helen Creighton<br />
interviewed a man who noted, “No sailor wants to dream of horses<br />
because <strong>the</strong>y signify high seas.” (BM, p. 127). In a similar vein, she was<br />
told, “There is an old whim that if you see something on <strong>the</strong> water, you<br />
musn’t go near it; some fishermen are afraid of it and are too scared to<br />
investigate (BM, p. 122).
AOUTMOIN<br />
A class of mortal magicians found occupying <strong>the</strong><br />
nor<strong>the</strong>astern coast of America when <strong>the</strong> French explorers<br />
arrived <strong>the</strong>re in 1604.<br />
Old French, aouguste , one honoured through <strong>the</strong> presentation of<br />
offerings; moine (pronounced mwan), a monk, friar, wonder- worker. As<br />
an adverb, moin indicated a person of lesser authority, thus inferior to<br />
<strong>the</strong> main gods of <strong>the</strong> countryside. This was not a native term <strong>for</strong> <strong>the</strong>ir<br />
magicians but one coined by Marc Lescarbot in his History of Acadia. The<br />
Wabenaki equivalent wasouahich. The art of <strong>the</strong>se magicians is<br />
remembered in <strong>the</strong> atookwaykun or “wonder tale.”<br />
In <strong>the</strong> Micmac society <strong>the</strong>re were three classes of magician: <strong>the</strong><br />
kinapamaq, noted <strong>for</strong> <strong>the</strong>ir physical powers; <strong>the</strong> mentouk, possessors of<br />
psychic powers; and <strong>the</strong> puoinaq, <strong>the</strong> healers or medicine men of <strong>the</strong> tribe.<br />
The mentouk, who <strong>the</strong> Ojibwa called <strong>the</strong> manitouk, produced <strong>the</strong> most<br />
spectacular results, and were often improperly equated with <strong>the</strong> creatorgod,<br />
Kji-kinap (great power). The arts of magic were never severely<br />
specialized, but most men mere more advanced in one are than <strong>the</strong> o<strong>the</strong>rs.<br />
Great magicians, such as <strong>the</strong> god-giant Glooscap, had great abilities in all<br />
kinds of magic.<br />
Lescarbot made <strong>the</strong> first detailed report of <strong>the</strong> religious beliefs of<br />
<strong>the</strong> Micmacs, whose lands lay east of <strong>the</strong> Saint John River in what is now<br />
New Brunswick Canada: "Our savages have, time out of mind, <strong>the</strong> use of<br />
dances <strong>for</strong> <strong>the</strong> purpose of pleasing <strong>the</strong>ir gods... In all <strong>the</strong>ir dances <strong>the</strong>y<br />
sing; some of <strong>the</strong>ir dances and songs are to <strong>the</strong> honour of <strong>the</strong> devil, which<br />
sheweth <strong>the</strong>m <strong>the</strong>ir game. They dance also when <strong>the</strong>y feast anybody as a<br />
thanks-offering."<br />
When Abbe Maillard preached among <strong>the</strong> Lnuk (Micmac people) in <strong>the</strong><br />
mid-1700's he noted <strong>the</strong> natural cadence of <strong>the</strong>ir speech and said, "I<br />
affect, above all, to rhime as <strong>the</strong>y do..." As a Roman Catholic priest, <strong>the</strong><br />
Abbe had an understanding of <strong>the</strong> magic of charms, or <strong>the</strong> chanting of<br />
words. Working with people of this same Algonquin confederacy in 1634,<br />
Fa<strong>the</strong>r Paul Le Jeune discovered that <strong>the</strong>ir "superstitious songs were used<br />
<strong>for</strong> "a thousand purposes." Speaking with a magician he learned that men
in want of food were advised to sing, "<strong>for</strong> when <strong>the</strong>y had sung, <strong>the</strong>y found<br />
something to eat."<br />
In <strong>the</strong>ir song <strong>the</strong>y addressed not only gods, but powerful magicians<br />
and o<strong>the</strong>r spirits of animals and <strong>the</strong> land. Lescarbot found that <strong>the</strong>y, "do<br />
generally believe in <strong>the</strong> immortality of <strong>the</strong> soul and say that after death,<br />
good men are at rest, and <strong>the</strong> wicked in pain (a result of <strong>the</strong> fact that <strong>the</strong>y<br />
were <strong>for</strong>ced to dance without ceasing)." Their beliefs were not Christian<br />
since <strong>the</strong>y defined "good men" as those who "have well defended <strong>the</strong>ir<br />
country taking many of <strong>the</strong>ir enemies with <strong>the</strong>m to <strong>the</strong> death-huts."<br />
Fur<strong>the</strong>r, <strong>the</strong>ir belief was in reincarnation, ra<strong>the</strong>r than in <strong>the</strong> ressurection<br />
of <strong>the</strong> body. In <strong>the</strong> <strong>for</strong>mer, spiritual compounds are <strong>for</strong>med from <strong>the</strong><br />
recombination of ghosts released to <strong>the</strong> earth; in ressurection, <strong>the</strong> body is<br />
re<strong>for</strong>med as a spiritual whole, inviolate, <strong>the</strong> processes of decay reversed.<br />
Lescarbot met with Membertou, "a soothsayer, magician and<br />
medicine man", signalling him as chief of all <strong>the</strong> arts. He was identified<br />
as carrying <strong>the</strong> "mark of his trade, hanging at his neck". This was<br />
described as "a purse, triangular in shape, covered with embroidery work,<br />
which <strong>the</strong>y termed matachias. What was contained in this I know not, but<br />
it was of <strong>the</strong> bigness of a small nut, and he said this was his "devil" or<br />
"aoutim". Six hundred years earlier, a Norse man named Thorstein had<br />
visited this same portion of <strong>the</strong> coast, and in return <strong>for</strong> a favour, was<br />
gifted with one of <strong>the</strong>se triangular badges, which he discovered could be<br />
use to influence <strong>the</strong> wea<strong>the</strong>r (see dverge).<br />
Thorstein's badge of magic was a stone, but Membertou carried a<br />
lea<strong>the</strong>r pouch decorated with porcupine quills. Both were triangular and<br />
may have symbolized <strong>the</strong> three aspects of magical power. John Robert<br />
Columbo touches on this in writing about <strong>the</strong> Ojibwa "Manitou": "The<br />
Algonkian word <strong>for</strong> "spirit" is "Manitou" defined in Handbook of Indians of<br />
Canada (1912) as "<strong>the</strong> mysterious unknown potencies and powers of life<br />
and of <strong>the</strong> universe." "Gitchi Manitou" means "great spirit", and "Mitchi<br />
Manitou" means "evil spirit." The home of <strong>the</strong> Manitou is held to be<br />
Manitoulin Island, and certainly that island in Georgian Bay has an eerie<br />
landscape. Homage was paid to <strong>the</strong> Manitou by <strong>the</strong> Algonkian-speaking<br />
Ojibway of that region. Not much is known of <strong>the</strong> nature of <strong>the</strong> Manitou.<br />
In this regard it ra<strong>the</strong>r resembles <strong>the</strong> Third Person of <strong>the</strong> Christian
Trinity, God <strong>the</strong> Holy Ghost..."38<br />
We emphasize that <strong>the</strong> mentouk are not gods, but <strong>the</strong>y are god-like.<br />
Ruth Holmes Whitehead has noted <strong>the</strong>ir ability to travel between <strong>the</strong> six<br />
worlds: that beneath earth, that beneath <strong>the</strong> water, that in <strong>the</strong> sky, that<br />
above <strong>the</strong> sky, ghost world, and <strong>the</strong> earth known to most men. She says<br />
"Mn'tu'k are Persons, entities who do not necessarily need to take <strong>for</strong>m,<br />
although <strong>the</strong>y can and do, as it pleases <strong>the</strong>m."<br />
Membertou was one of <strong>the</strong>se, but he was also puoinag, one with <strong>the</strong><br />
power to heal. Those who could heal could also curse and bring <strong>down</strong><br />
enemies. Thus, <strong>the</strong> old tales speak of magicians who were abandoned,<br />
driven out, or killed by rivals, from a combination of fear and jealousy<br />
often coupled withn a desire <strong>for</strong> revenge. Whitehead has said, "Puoinaq are<br />
shape-changers capable of handling enormous Power, well past <strong>the</strong><br />
domestic magics of <strong>the</strong> ordinary People. They excel at manipulating<br />
reality."<br />
The triangle magicians carried was <strong>the</strong>ir puoin (sometimes written<br />
as buoin), <strong>the</strong> focal point <strong>for</strong> <strong>the</strong>ir psychic powers. We can guess, from<br />
later descriptions, that Membertou's consisted of moosehide patterned<br />
with porcupine quills, and that it contained small bits of hide, sticks,<br />
stones and bones and a few healing herbs and possibly a variety of poisons.<br />
While <strong>the</strong> pouch contained <strong>the</strong> ingredients of magic, it was in itself<br />
Membertou's "oracle", a physical representation of his cowalker, or<br />
external soul. If he wished, he could remove a small portion of animal hide<br />
and animate it, projecting <strong>the</strong> cowalker upon it so that it could gain<br />
in<strong>for</strong>mation in <strong>the</strong> past, present or future. Lescarbot watched this<br />
procedure and reported as follows: "If any be sick, Membertou is sent <strong>for</strong>.<br />
He maketh invocations on his devil (<strong>the</strong> puoin). They he bloweth on <strong>the</strong><br />
part which is damaged, maketh incisions and sucketh <strong>the</strong> bad blood from<br />
<strong>the</strong> place. If <strong>the</strong>re is an open wound he healeth it by applying a round slice<br />
of <strong>the</strong> beaver's stones."<br />
This procedure was followed <strong>for</strong> <strong>the</strong> following four hundred years,<br />
as witness this much later description: "The ordinary procedure of <strong>the</strong><br />
medicine man was about as follows. He inquired into <strong>the</strong> symptoms,<br />
p. 111.<br />
38Columbo, John Robert, Columbo's Book of Marvels, Toronto (1979),
dreams and transgressions of tabooo of <strong>the</strong> patient, whom he examined,<br />
and <strong>the</strong>n pronounced his opinion as to <strong>the</strong> nature (generally mythical) of<br />
<strong>the</strong> ailment. He <strong>the</strong>n prayed, exhorted, or sang, <strong>the</strong> last. perhaps, to <strong>the</strong><br />
accompaniment of a rattle; made passes with his hand, sometimes<br />
moisted with saliva, over <strong>the</strong> part affercted; and finally placed his mouth<br />
over <strong>the</strong> most painful part amd sucked hard to extract <strong>the</strong> immediate<br />
principle of <strong>the</strong> illness. This result was apparently accomplished, often<br />
by means of sleight-of-hand, producing <strong>the</strong> offending cause in <strong>the</strong> shape of<br />
a thorn, pebble, hair, or o<strong>the</strong>r object, which was thrown away or<br />
destroyed...For <strong>the</strong>se services <strong>the</strong> healer was usuallly well<br />
compensated."39<br />
If o<strong>the</strong>r matters were at hand, Membertou still consulted "his<br />
spirit", afterwards rendering "oracles", which Lescarbot observed to be<br />
"commonly doubtful, very often false." Never<strong>the</strong>less, <strong>the</strong> Frenchman<br />
admitted that some of <strong>the</strong> observations on <strong>the</strong> future were true, "as when<br />
he was asked whe<strong>the</strong>r Penoniac were dead. He said unless <strong>the</strong> man<br />
rteturned within fifteen days <strong>the</strong>y could count him dead but killed by <strong>the</strong><br />
Armouchiquois (Iroquois). The savage Membertou also rendered a true<br />
account of our coming to Monsieur du Pont...he did affirm that <strong>the</strong>re should<br />
come a ship and that his devil had told him."<br />
"When <strong>the</strong> savages be hungered <strong>the</strong>y also go to him and he saith<br />
unto <strong>the</strong>m, "Go to such-and-such a place to find game." Sometimes <strong>the</strong>y<br />
do so and find some and sometimes not. If none is found, he gives <strong>the</strong><br />
excuse that <strong>the</strong> spirit of <strong>the</strong> beast wanders. More often <strong>the</strong>y find food as<br />
promised and this makes <strong>the</strong>m believe that his devil is indeed a god; and<br />
<strong>the</strong>y yield no service or adoration to any but Membertou and his devil.<br />
This is not to say that <strong>the</strong>re were not o<strong>the</strong>r spirits abroad, and in<br />
cases of deep trouble <strong>the</strong>y were sometimes consulted <strong>for</strong> news of what<br />
was happening in remote regions. To do this Lescarbot noted that <strong>the</strong>y dug<br />
a pit, fixing a staff in <strong>the</strong> middle of it to which <strong>the</strong>y tied a lea<strong>the</strong>r thong.<br />
Membertou <strong>the</strong>n put his head at <strong>the</strong> edge invoking <strong>the</strong> underworld spirits<br />
"in a langauage unknown to <strong>the</strong> o<strong>the</strong>rs." "When this devil is come <strong>the</strong><br />
master Aoutmoin makes <strong>the</strong>m believe that he holdeth him in check by <strong>the</strong><br />
39Handbook <strong>for</strong> Indians of Canada (1913). Published as an Appendix<br />
to <strong>the</strong> Tenth Report of <strong>the</strong> Geographical Board of Canada. As quoted by<br />
John Robert Columbo, Columbo's Book of Marvels, Toronto (1979), p. 115.
cord, which he holdeth fast against his (invisible) body. Thus he <strong>for</strong>ces<br />
him to give answers be<strong>for</strong>e he will be released. This done, he beginneth to<br />
sing (I think) something of praise to this devil, and <strong>the</strong> savages do answer<br />
his chant making concordance and dancing, with songs I understood not."<br />
"After <strong>the</strong>ir songs," continued Lescarbot, "our savages make a fire and leap<br />
over it; but are not detestible as <strong>the</strong>y do not sacrificer men to <strong>the</strong> devil<br />
through it."<br />
Lescarbot observed that most of <strong>the</strong> Micmacs lived to an advanced<br />
age, "but Membertou was well over one hundred years, and had not one grey<br />
hair. They all have <strong>the</strong>ir teeth, and go bareheaded, not caring <strong>the</strong> least to<br />
make hats as do our countrymen when <strong>the</strong>y live in this part of <strong>the</strong> world."<br />
He attributed <strong>the</strong>ir good health, not to magic, but to a healthy life style.<br />
"Although <strong>the</strong>y sometimes exceed in <strong>the</strong>ir "tabagies", or feasts, <strong>the</strong>y diet<br />
afterwards, living very often eight days upon <strong>the</strong> smoke of tobacco. Also,<br />
<strong>the</strong>y want no exercise one way or ano<strong>the</strong>r."<br />
Like magicians who lived in Europe, <strong>the</strong> aoutmoins did not work<br />
without recompense. A person cured of disease was expected to give <strong>the</strong><br />
magician venison or hides. Lescarbot commented that all "questions of <strong>the</strong><br />
spirit" resulted in <strong>the</strong> presentation of gifts. "For <strong>the</strong>re is, among <strong>the</strong>se, as<br />
with <strong>the</strong> Greeks, an opinion that, "without money Phoebus, oracles are<br />
dumb!"40<br />
The Medea Chant of <strong>the</strong> Algonquins asked, “Who is mento? Who has<br />
Power?” The proper response was always, “He who walketh with a<br />
serpent, following it on <strong>the</strong> ground; he is manito.” Lewis Spence admitted<br />
puzzlement at this charm, and left it nboting that <strong>the</strong> sensuous<br />
movements of <strong>the</strong> snake were <strong>wind</strong> or water-like, and that <strong>wind</strong>ing rivers<br />
were termed kennebec or “snake.” He supposed that this identified <strong>the</strong><br />
snake as a water-deity. This reference is easily understood in terms of<br />
shape-changing and <strong>the</strong> jipjakamaq, “<strong>the</strong> horned-serpent people (which<br />
see).The mentouk were obviously those who could become horned-serpents<br />
and regain <strong>the</strong>ir human shape at will. The process of shape-change only<br />
required that a man lie within <strong>the</strong> <strong>the</strong> land print of this sea-serpent, but<br />
<strong>the</strong> reverse process required strong magic.<br />
40Lescarbot, Marc, History of Acadia, Paris. As quoted by George<br />
Frederick Clarke in Someone Be<strong>for</strong>e Us, Fredericton (1970), pp. 219-236.
ARQUARHARSEEDEK<br />
An enspirited rock-face reserved <strong>for</strong> inscribing messages.<br />
Penobscot. The Earth World itself was influenced by <strong>the</strong> spirits of<br />
air, fire and water. Thus places which were o<strong>the</strong>rwise flat and innocuous<br />
had reputations as healing places or places of evil. In <strong>the</strong> Penobscot world<br />
<strong>the</strong> Arquarharseedek, or “stepping ashore place,” was considered to lie<br />
between <strong>the</strong>se extremes: “In <strong>the</strong> olden times when members of <strong>the</strong> tribe<br />
visited here, <strong>the</strong>y only stopped long enough to make <strong>the</strong> sign of <strong>the</strong>ir visit,<br />
showing in which direction <strong>the</strong>y were going (<strong>for</strong> <strong>the</strong> in<strong>for</strong>mation of friends<br />
and <strong>the</strong> distress of enemies), <strong>the</strong> number of <strong>the</strong>ir party and canoes etc. On<br />
account of its being a marking place no one was ever allowed to mar or<br />
deface its outline by using it <strong>for</strong> a camping ground. The reason <strong>for</strong><br />
selecting this place was because it was always <strong>the</strong> last prominent place,<br />
from entering a river from <strong>the</strong> bay (Fundy), or going out into <strong>the</strong> bay from<br />
<strong>the</strong> river, Coming and going all stopped here and made <strong>the</strong>ir marks. Some<br />
were represented by animals, fish and reptiles, and o<strong>the</strong>rs by well-known<br />
implements, <strong>the</strong> moon, sun, etc. Each mark showed <strong>the</strong> number of <strong>the</strong><br />
family and <strong>the</strong> direction taken.” As noted elsewhere, men imparted some<br />
of <strong>the</strong>ir spirit to magical totems, thus <strong>the</strong>se places were reservoirs of a<br />
great combined power which had to be feared (Joseph Nicolar, 1887).<br />
ATHACH<br />
The shape-changing sea-giants whose original home was<br />
<strong>the</strong> abyss.<br />
Ir. fathach from <strong>the</strong> root pat , to extend. The lowland fachan ,<br />
described as a costal creature with a single eye, hand and leg; apparently<br />
a survival of <strong>the</strong> old Fomorian sea-giants.<br />
ATHAIR , ATHAR , ATHRAICHEAN ,<br />
The Gaelic creator-god(s).<br />
Gaelic (ah-ayr), m., SIr.& OIr. athir (ahir) fa<strong>the</strong>r ; cf. Anglo-Saxon,<br />
faeder ; Latin, pater ; Skr. pitar , all designating <strong>the</strong> male parent. An-tathair<br />
. <strong>the</strong> one god; now applied to <strong>the</strong> Christain God, <strong>for</strong>merly<br />
designating <strong>the</strong> pagan creator-god, who was never precisely named, it
having been considered bad taste (and even dangerous) to attract his<br />
attention through "<strong>the</strong> naming of names." The latter god was sometimes<br />
distinguished from <strong>the</strong> Christian God as, an-ol-athair, literally <strong>the</strong><br />
fa<strong>the</strong>r of ol, drink or ale , but figuratively <strong>the</strong> fa<strong>the</strong>r of all things. As<br />
such, this immortal god-of-gods corresponds with <strong>the</strong> Norse Alfadir , <strong>the</strong><br />
Middle English, Allfa<strong>the</strong>r , lately known as <strong>the</strong> Yulefa<strong>the</strong>r , Fa<strong>the</strong>r Yule ,<br />
or as <strong>the</strong> unlikely pagan/Christian character designated as Fa<strong>the</strong>r<br />
Christmas.<br />
The pagan fa<strong>the</strong>r-god was thought to exist when <strong>the</strong>re was nothing<br />
beyond elemental chaos. Perhaps out of boredom, this "one-god" was<br />
thought to have created <strong>the</strong> raw matter and energies of <strong>the</strong> universe as<br />
well as <strong>the</strong> three immortal elemental gods of fire, water and air. He<br />
invested each of <strong>the</strong>se with <strong>the</strong> spirit, or ghost, that allows <strong>the</strong><br />
sensations collectively termed life, started <strong>the</strong> universal clock ticking,<br />
and withdrew to watch <strong>the</strong> result, or to take up some o<strong>the</strong>r arcane<br />
interest. Because of this, <strong>the</strong> an-t-athair was considered a remote deity<br />
with no history among men, but our ancestors thought he might dwell<br />
beyond <strong>the</strong> <strong>north</strong>, or pole, star since it was observed that <strong>the</strong> o<strong>the</strong>r<br />
constellations rotated abjectly about this central source of light.<br />
BEFIND<br />
The sidh-guardian born to each child, "those who predict<br />
its future and endow it with good or doubtful gifts."<br />
Gaelic, bas , death, finne , white, a “death-maiden, a banshee. The<br />
first of this kind was <strong>the</strong> goddess Befind , married to <strong>the</strong> mortal Idath and<br />
<strong>the</strong> mo<strong>the</strong>r of Fraech (from which our word freak). She was a sister to<br />
Badb (sometimes given as Mebd or Boann), Macha (sometimes identified as<br />
Nemain) and Mhorrigan (which, see), and corresponds exactly with <strong>the</strong> Old<br />
Norse goddess Norn, whose cult-followers were <strong>the</strong> nornir, valkyra or<br />
fylgiar, those who guided <strong>the</strong> fate of men and <strong>the</strong> mortal-gods. Confers<br />
with biwalker, cowalker, doppelganger, double, gopher, guardian angel,<br />
runner.<br />
The Nova Scotian folklorist, Helen Creighton, was conscious of her<br />
befind saying: "It was during my twenties that I became aware of a<br />
guiding spirit, a hunch if you like, and surely everyone experiences
hunches? One day in Halifax I knew I should cross to <strong>the</strong> o<strong>the</strong>r side of <strong>the</strong><br />
street. Therewas no apprent reason and <strong>the</strong> side I was on was more<br />
pleasant and less congested. Never<strong>the</strong>less, <strong>the</strong> urge was strong, and <strong>for</strong><br />
curiosity's sake more than anything else, I obneyed. The reason was given<br />
immediately when a friend got off <strong>the</strong> tram and upon seeing me looked<br />
greatly relieved and said, "I've been trying all day to get you on <strong>the</strong><br />
telephone." The message was important."<br />
"Ever since <strong>the</strong>n I have listened when this advice has come. It is not<br />
a voice that I hear nor a vision that I see, but a knowing that a certain<br />
thing is advisable. If I heed it, <strong>the</strong> reason is soon apparent. If I decide to<br />
go my own stubborn way I soon see my mistake. This gift I believe may be<br />
encouraged and developed. Or it may be confused with wishful thinking,<br />
and that can be dangerous. But when it comes in <strong>the</strong> manner I so often<br />
experience, and usually when least expected, it is something to be<br />
treasured and respected."41 ).<br />
BELSNICKER<br />
A disguiser, a Quarter-Day spirit.<br />
Germanic, Lunenburg County, Nova Scotia. Sometimes called a Santa<br />
Clawer. In <strong>the</strong> oldest configuration, one of a roving band of extortionists<br />
abroad at <strong>the</strong> Yuletide. Confers with Horrible, Calithumpian, Calluinn Man<br />
etc.<br />
BEN DODIE<br />
A legendary cave-dweller who supposedly lived near <strong>the</strong><br />
beach at Clam Point, Cape Sable Island, Nova Scotia. Noted <strong>for</strong><br />
his abilities at finding free meals and <strong>for</strong> his eating prowess.<br />
Anglo-Saxon binnan , a compound word considting of by, two +<br />
innan , two rooms; having two compartments. Possibly from <strong>the</strong> Gaelic<br />
ben , a mountain hill or peak. Thus, a very fat person or one who lives in a<br />
cave; in this case, both. The Middle English verb dodden , confers with <strong>the</strong><br />
obsolete English dod , to cut off <strong>the</strong> limbs (of a plant or person).<br />
Doddered is to be deprived of branches or limbs, thus shattered and<br />
41Creighton, Helen, Bluenose Ghosts, Toronto (1976) prologue p. ix.
infirm. Dodder means to shake and tremble and is associated with<br />
daddle and totter . A dodie was, by extension, a hornless cow or bull, a<br />
castrated or sexually neutered animal. Dodder grass was beach-grass<br />
and a doddypoll was understood to be a blockhead or simpleton.<br />
Men who appeared to possess two "food bins" or "bens" were more<br />
common in <strong>the</strong> days be<strong>for</strong>e fat was considered a health hazard. In <strong>the</strong> old<br />
Gaelic lands over-consumption was regarded as a mark of god-hood, since<br />
food was not generally available. It was observed that eating was a<br />
means of replenishing <strong>the</strong> god-spirit, and those who ate most were<br />
thought most enspirited. The prime example was <strong>the</strong> Celtic god Dagda, <strong>the</strong><br />
fa<strong>the</strong>r of <strong>the</strong> gods, who was characterized as a musician, heroic<br />
womanizer and eater of porridge: "They filled <strong>the</strong> king's cauldron five<br />
fists deep with four-score gallons of new milk and a like quantity of meal<br />
and raw fat. Goats and sheep and swine were <strong>the</strong>n put in and all boiled<br />
toge<strong>the</strong>r with <strong>the</strong> pordge. Then <strong>the</strong> Dagda took <strong>the</strong> ladle (big enough to<br />
contain a man and a woman) and ate...Biggere than a house cauldron was<br />
his belly and not easy was it <strong>for</strong> him to move owing to its size..."42<br />
Ben Dodie was of this mould. When people overate on Cape Sable<br />
Island <strong>the</strong>y were were teased by those who said, "You eat like Ben Dodie."<br />
This legendary character was reported to have lived in a "cave-like spot"<br />
between two rocks, his "home" waterproofed by a canvas sail stretched<br />
over <strong>the</strong>m. He had little access to good food and when he was invited out<br />
to dinner, lunch or supper he ate in heroic fashion. This is <strong>the</strong> spirit that<br />
inspires successful hermits, <strong>the</strong> rare men who are able to find ease and<br />
even luxury where op<strong>the</strong>rs might starve.<br />
BIGFOOT<br />
A legendary ape-like creature having a body entirely<br />
covered with hair. A mortal-spirit of <strong>the</strong> deep <strong>for</strong>est.<br />
The nor<strong>the</strong>astern bigfoot has been described as a giant ape-like<br />
creature whose body is entirely covered with dark brown or black hair.<br />
This animal-spirit is <strong>the</strong> sasquatch of western Canada, who <strong>the</strong> Kwakiutl<br />
Indians call D'Sonoqua, or Tsonoquoa. She has a blood-curdling cry, and<br />
52.<br />
42Scherman, Ka<strong>the</strong>rine, The Flowering of Ireland, Toronto (1981), p.
wanders <strong>the</strong> woods abducting children, carring <strong>the</strong>m away in a wicker<br />
basket. Her <strong>eastern</strong> counterpart is <strong>the</strong> Indian gou-gou or wendigou, all<br />
being similar in some respects to <strong>the</strong> slue, <strong>the</strong> woods-whooper (which,<br />
see) and <strong>the</strong> blagard (see next entry).<br />
Woodwoses, or wild men of <strong>the</strong> woods, are said to have inhabited<br />
England in <strong>the</strong> medieval period, when <strong>the</strong> island's <strong>for</strong>ests were more<br />
extensive than is now <strong>the</strong> case. The current version of bigfoot has left<br />
foot-prints nearly double that of an ordinary men and what reports <strong>the</strong>re<br />
are suggest that <strong>the</strong> animal averaged six to seven feet in height.<br />
Occasionally much smaller or larger examples have supposedly been seen,<br />
and one fifteen foot sasquatch was reported in Montana in 1977. A<br />
revolting smell typifies <strong>the</strong> species; a witness said, "It was like <strong>the</strong><br />
stink of a dead person. It stayed in <strong>the</strong> air <strong>for</strong> maybe ten to fifteen<br />
minutes afterwards." O<strong>the</strong>r notable feature of <strong>the</strong> bigfoot include his<br />
abnormally broad shoulders (up to four feet in width), exceptionally large<br />
glowing eyes and apparent invulnerability to bullets. In February 1974, a<br />
Pennsylvania woman shot one from a distance of six feet and watched as<br />
it vanish in a flash of light!<br />
Dr. Warren Cook, a proferssor of history and anthropology at<br />
Castleton State University in Vermont has collected plaster-casts of <strong>the</strong><br />
footprints left by this monster, and has collected numerous tales of <strong>the</strong>ir<br />
interactions with men. In nineteen eighty-five, he interviewed Al Davis,<br />
who had encountered a bigfoot at <strong>the</strong> edge of West Rut<strong>for</strong>d, Vermont: "I<br />
heard something big coming my way...There was a valley type <strong>wind</strong> that<br />
night and this sickening smell came up through. When I saw this thing, I<br />
was petrified. It was like something pulled <strong>the</strong> trigger of a gun and<br />
pointed it at me. It was that kind of fear. I watched it <strong>for</strong> thirty yards or<br />
so. More or less what it looked like was <strong>the</strong>silhouette under <strong>the</strong><br />
strretlight <strong>the</strong>re. It looked like a gorilla. It walked like a man, one two<br />
feet, had a distinct swaying motion of <strong>the</strong> shoulders, and had real long<br />
arms." Dr. Cook, a one-time Pulitzer Prize nomineee, tried to found seven<br />
o<strong>the</strong>r people who had smelled <strong>the</strong> bad odour on that same night. Four of<br />
<strong>the</strong>se said <strong>the</strong>y had also glimpsed <strong>the</strong> passage of some giant animal. The<br />
professor noted that <strong>the</strong> species has been found in all of <strong>the</strong> New England<br />
states, excepting Rhode Island, and that it is known in all of <strong>the</strong> Canadian<br />
provinces that border <strong>the</strong>se states.<br />
In 1913, <strong>the</strong> village of Traverspine, located on Lake Melville,
Newfoundland, was visited by at least two of <strong>the</strong>se creatures who left 12<br />
inch long footprints in soft soil. Where <strong>the</strong>y had travelled men found<br />
uprooted stumps where <strong>the</strong> creatures appear to have been <strong>for</strong>aging <strong>for</strong><br />
insects. They were occasionally seen and described as “great hairy men<br />
about seven feet tall.” More often <strong>the</strong>y ran on all fours very like a gorilla.<br />
One was perceived as female and <strong>the</strong> othger male, and <strong>the</strong>re poresence was<br />
resented when a number of husky dogs followed <strong>the</strong>m into woods and did<br />
not return.. After that attempts were made to trap <strong>the</strong>m but without<br />
success. When Mrtts. Michelin’s daughter was chased by one, she<br />
confronted it with a shotgun and confirmed earlier ape-like descriptions<br />
but added that it had”a white ruff across <strong>the</strong> top of its head.” She did not<br />
hestitate but fired at it, and <strong>the</strong>n rushed her daughter into <strong>the</strong>ir home<br />
where she bolted <strong>the</strong> door. Coming out later when her husband had<br />
returned from work at <strong>the</strong> saw-mill she noticed blood on <strong>the</strong> ground<br />
“where it had stood.” The sawmill persopnnel turned out in <strong>for</strong>ce to track<br />
this bigfoot but without result. The last report from this area was made<br />
in 1940. Mrs. Michelin was interviewed by Bruce Wright, a Fredericton<br />
naturalist-writer, and she said, “It was no bear Mr. Wright. I have killed<br />
twelve bears on my husband’s trap-line and I know <strong>the</strong>ir tracks well. I<br />
saw enough opf this thing to be sure of that. I fired a shotgun at it and I<br />
heard <strong>the</strong> shot hit.”43<br />
BLACK CAT<br />
A water-spirit of <strong>the</strong> coasts and estuaries.<br />
English, cat , probably from Early Irish catt . Similar to <strong>the</strong> W. cath ,<br />
Cor. kat , and <strong>the</strong> Germ. katze . The word was applied originally to wild<br />
cats and <strong>the</strong>n to <strong>the</strong> tame Egyptian cats introduced during <strong>the</strong> Christian<br />
era. The word may thus confer with cath , a wild thing, a battle.+ blaec ,<br />
black. Alexander Macbain thinks that <strong>the</strong> word is "possibly of Celtic origin<br />
and applied first to <strong>the</strong> native wild cat, <strong>the</strong>n to <strong>the</strong> tame Eqyptian cat<br />
introduced in <strong>the</strong> early centuries of <strong>the</strong> Christian era."<br />
The Dictionary of Prince Edward Island draws attention to <strong>the</strong><br />
phrase cat of gin , <strong>for</strong>merly identifying a quart container <strong>for</strong> this liquid.<br />
There is also catawumpus , a humourous aside indicating something<br />
(1962).<br />
43Wright, Bruce, Wildlifer Sketches Near And Far, Fredericton
slightly askew or out of order; and cat ice . a thin layer of ice, uner which<br />
<strong>the</strong> water has retreated, and thus incapable of supporting weight. The<br />
South Shore Phrase Book adds cat spruce , a short scrub evergreen<br />
(properly called <strong>the</strong> white spruce), which makes an attractive, but skunkysmelling<br />
Christmas tree. These are related to our local dialectic words<br />
kippy and kittardy . See Old Tibb <strong>for</strong> a lengthy explanation.<br />
The original sea-cat was probably Ran, <strong>the</strong> wife <strong>the</strong> Norse immortal<br />
Hler, <strong>the</strong> god-giant of <strong>the</strong> open ocean. Her Celtic equivalent was<br />
Mhorrigan, <strong>the</strong> daughter of Dagda, who was given care of <strong>the</strong> mythic<br />
cauldron of <strong>the</strong> deep. These ladies were <strong>the</strong> death-goddesses <strong>for</strong> men who<br />
died at sea, and were avaricious demanding tribute (in rare metals) from<br />
all who came into <strong>the</strong>ir realm. This is why mariners in Atlantic Canada<br />
still, ocassionally, place a coin beneath <strong>the</strong> main mast of a vessel just<br />
be<strong>for</strong>e it is set.<br />
Like <strong>the</strong> Indians, certain Fundy fishermen return <strong>the</strong> bones of fish to<br />
<strong>the</strong> sea without being quite certain what <strong>the</strong>y are about. I've heard my<br />
relatives say, "Here's a bit <strong>for</strong> <strong>the</strong> old cat", without any intention of<br />
propitiating anyone or anything. English folklorist Ruth L. Tongue has<br />
managed to find an old tale that may be apropos: "There was a gentleman<br />
had a beautiful daughter who was bad at heart, and knew more than a<br />
Christain should. The villages wanted to swim her (put her to trial <strong>for</strong><br />
witchcraft), but no one dared because of her fa<strong>the</strong>r. She drew <strong>down</strong> a<br />
spell on a poor fisherman, and he followed her <strong>for</strong> love wherever she went.<br />
He deserted his own troth-plighted maid, though he was to be married in a<br />
week, and he ran away with this o<strong>the</strong>r, who he took to sea unbeknowns't to<br />
<strong>the</strong> rest (of <strong>the</strong> fishing fleet). A storm blew up from her presence and all<br />
was lost <strong>for</strong> having a woman on board, though none knew it. It was she<br />
that had <strong>whistle</strong>d up <strong>the</strong> storm that drowned even her own lover, <strong>for</strong> she<br />
had no good <strong>for</strong> anyone. (A magician tracked her and) turned her into a<br />
four-eyed cat, and ever after she haunted <strong>the</strong> fishing fleet. That is why<br />
still men will not cast <strong>the</strong>ir nets until half-past three (cock-crow time) -<br />
my uncles won't -and why <strong>the</strong>y always throw a bit back into <strong>the</strong> sea <strong>for</strong><br />
<strong>the</strong> cat."<br />
Ran and Mhorrigan were <strong>the</strong> prototypes <strong>for</strong> this creature being<br />
beautiful woman who were shape-shifters. The trouble with all of <strong>the</strong><br />
mermaids was <strong>the</strong> fact that <strong>the</strong>y changed <strong>the</strong>ir minds as often as <strong>the</strong><br />
shape of <strong>the</strong>ir bodies. Thus <strong>the</strong>y experienced little domestic bliss and
spent most of <strong>the</strong>ir time pursuing unfulfilling relationships with human<br />
sailors. Hler, <strong>the</strong> god of <strong>the</strong> sea, could control all of his element<br />
excepting his wife, and he and his Celtic counterpart Ler, were constantly<br />
involved with trying to cope with <strong>the</strong> difficulties that naturally arose<br />
from <strong>the</strong> cat-like conduct of <strong>the</strong>ir wives. The mermaids of Somersetshire,<br />
England, were termed sea-morgans after <strong>the</strong> matriarch. Their songs were<br />
irrestistable to men, and <strong>the</strong>ir only failure, on that coast involved a deaf<br />
youngster, who had psychic abilities. One of <strong>the</strong>ir kind sought to divert<br />
this youngster into quicksand; but he, while admiring her face and figure,<br />
was repulsed by her seaweed-green hair and could not hear her voice, and<br />
so was able to drive her off.<br />
Our skippers are loa<strong>the</strong> to transport lawyers, tailors, dressmakers<br />
and clergymen, just like <strong>the</strong>ir European cousins. Most interesting of all is<br />
<strong>the</strong> universal fear of letting a representative of Rann on board be<strong>for</strong>e a<br />
ship sails. In some of our own coast villages, men would actually return<br />
home if <strong>the</strong>y met a woman on <strong>the</strong> way to a proposed sailing. Helen<br />
Creighton found that this superstition was still widespread at <strong>the</strong> middle<br />
of this century, and one master-mariner went fur<strong>the</strong>r: "A woman is<br />
considered bad luck, even to christen a boat. Once a boat was being<br />
launched (and) a woman wished to christen it. She came to <strong>the</strong> launchung<br />
but <strong>the</strong> owner wouldn't allow it. Never<strong>the</strong>less, <strong>the</strong> vessel turned over<br />
when it was launched and it always had bad luck." A Scotsburn, Nova<br />
Scotia, man even warned men against wearing woman's hats at sea,<br />
apparently concluding that some of <strong>the</strong> female spirit of wantoness (and<br />
storm) would thus attach to <strong>the</strong> men and through <strong>the</strong>m infect <strong>the</strong> ship.<br />
Cats are clearly equated with women <strong>for</strong> ano<strong>the</strong>r fisherman said, "If<br />
a cat passed a fisherman's path, he would go home." There was a<br />
particular passion against black cats, and ano<strong>the</strong>r respondent explained<br />
that "o<strong>the</strong>r cats are taken on board as mascots, but never a black one."<br />
Notice <strong>the</strong> hair of mermaids was said to be golden near <strong>the</strong> surface, but<br />
when <strong>the</strong>y passed in <strong>the</strong> deep, it was always seen to be coal-black like <strong>the</strong><br />
hide of some cats. It is a law of sympa<strong>the</strong>tic magic that "like attracts<br />
like", thus female witches were thought to prefer <strong>the</strong> <strong>the</strong>se cats as<br />
familiars. Black cats, in turn, were seen as magnets <strong>for</strong> black clouds, a<br />
black sea and stormy wea<strong>the</strong>r. And remember, "It's bad luck to throw a cat<br />
overboard; <strong>the</strong> one who does will not live to make home."<br />
BLACK DOG
A mortal sea-spirit, sometimes thought to be a familiar of<br />
<strong>the</strong> Devil, but with closer attachments to <strong>the</strong> old mortal-gods.<br />
Anglo-Saxon, docga . dog, canis familiaris. Also, a mean or<br />
worthless individual; any male animal when used in combining <strong>for</strong>m, e.g.<br />
dog-ape, dog-fox, dog-wolf, largely obsolete. Blaec , black; a word once<br />
indistinguishable from bale , blue.<br />
Black dogs were <strong>the</strong> boon companions of Odin and of <strong>the</strong> Celtic<br />
death-god Crom <strong>the</strong> Crooked. In addition, <strong>the</strong> Atlantic Indian culture-hero<br />
named Glooscap travelled in <strong>the</strong> company of two wolf-dogs.<br />
This creature, like <strong>the</strong> black cat, may be traced to Scandinavian<br />
myth, but is well known on <strong>the</strong> English shore-line. In East Anglia it is<br />
called <strong>the</strong> galleytrot. Elsewhere it may be known as <strong>the</strong> black shuck, <strong>the</strong><br />
hellblast, shug monkey, padfoot, trash, shreiker, hooter, barguest (barnghost)<br />
or as old snarleyow. According to Raymond Lamont Brown this<br />
species is found "from Devon to Yorkshire as well as from Cambridge to<br />
<strong>the</strong> Lake District." It will be noted that Glooscap had two wolves as his<br />
companions, one white in colour, <strong>the</strong> o<strong>the</strong>r black. The god Odin had similar<br />
pet-familiars, supposedly symbolizing day and night, but perhaps, also,<br />
representing his ambivalent character. These dogs were no phantoms<br />
when <strong>the</strong>y rode <strong>the</strong> viking dragon-ships <strong>down</strong> <strong>the</strong> sea-lanes into Britain.<br />
In later days <strong>the</strong> Irish claimed that <strong>the</strong> wild dogs that ravished <strong>the</strong>ir<br />
countryside were an interbreed of native wolves and dogs freed by <strong>the</strong><br />
vikings when <strong>the</strong> finally retreated be<strong>for</strong>e King Brian Boru. All of <strong>the</strong>se<br />
real wolf-dogs were hunted <strong>down</strong> in historic times. The same may be said<br />
<strong>for</strong> <strong>the</strong> <strong>eastern</strong> wolf of North America, <strong>the</strong> last being seen in Atlantic<br />
Canada about <strong>the</strong> middle of <strong>the</strong> last century.<br />
Like many warrior-folk Odin had a personality that was part<br />
beneficent and part berserker; his latter personality appears at times in<br />
<strong>the</strong> ocean-serpent named Nikkur, at o<strong>the</strong>r times as <strong>the</strong> winter-god Uller.<br />
Uller, was sometimes said to be <strong>the</strong> son of Sif and <strong>the</strong> stepson of Thor,<br />
and indeed Odin supplanted Thor in nor<strong>the</strong>rn mythology. Uller or Oller,<br />
whose name is, literally, Winter was thought of as a frost-giant, and<br />
<strong>the</strong>se were known descendants of <strong>the</strong> sea-people. Thus, <strong>the</strong> black dogs of<br />
Uller were thought of as sea- ra<strong>the</strong>r than land-dogs.
"As winter god, Uller was considered second only to Odin, whose<br />
place he usurped duringh his abscence in <strong>the</strong> winter months of <strong>the</strong> year.<br />
During this period, he exercised full sway over Asgard and Midgard, and<br />
even, according to some authorities, took possession of FRigga, Odin's<br />
wife. But as Uller was parsimonious, never bestowing any gifts on men,<br />
<strong>the</strong>y gladly hailed <strong>the</strong> return of Odin, who drove his supplanter away,<br />
<strong>for</strong>cing him to take refuge at <strong>the</strong> ends of <strong>the</strong> earth (persumably<br />
Nifhelheim)."<br />
Uller/Odin was in charge of soul-ga<strong>the</strong>ring as leader of <strong>the</strong> Wild<br />
Hunt, and <strong>the</strong> two wolves were always at his side. Uller's attachment to<br />
<strong>the</strong> sea is shown in his magic snowshoes made of bone "and turned up in<br />
front like <strong>the</strong> prows of a ship." It was also reported that he carried a<br />
magic bone, over which he recited runes. This bone <strong>the</strong>n expanded into a<br />
vessel "which bore him over land and sea with equal ease." It is easy to<br />
see how <strong>the</strong> bareness of <strong>the</strong> open ocean deeps could be equated with <strong>the</strong><br />
dead-world of winter; in fact, winter was seen as an expansion of <strong>the</strong>se<br />
dead lands into those given to men.<br />
Surprisingly, numerous temples used to be erected to <strong>the</strong> huntergod,<br />
and this was because he was thought to control <strong>the</strong> depth of snow.<br />
During <strong>the</strong> months of November and December, people approached him<br />
asking that <strong>the</strong> land receive a good covering to protect <strong>the</strong> plants and <strong>the</strong><br />
land against <strong>the</strong> touch of death. In Christain times, Uller was supplanted<br />
in popular worship by St. Hubert, <strong>the</strong> hunter, who became patron of <strong>the</strong><br />
first month of <strong>the</strong> winter (and <strong>the</strong> year) just as Uller had been. In those<br />
days that date was November 22 and was counted when <strong>the</strong> sun passed<br />
through <strong>the</strong> constellation of <strong>the</strong> hunter, or bowman, now known as<br />
Sagittarius.<br />
The hounds of Winter must include Skoll (repulsion) and Hati (hatred)<br />
who from <strong>the</strong> first have hated <strong>the</strong> snow-melting propensities of Odin's<br />
sun. They have been <strong>the</strong> hunters of <strong>the</strong> sun since <strong>the</strong> first days attempting<br />
to swallow this disc so that <strong>the</strong> world might be returned to primal chaos.<br />
At times of <strong>the</strong> eclipse it used to be said that <strong>the</strong> dogs in <strong>the</strong> sky were<br />
near <strong>the</strong>ir objective, but <strong>the</strong> terrile on earth always responded by raising<br />
a terrible noise. This always frightened <strong>the</strong> sun-dogs so that <strong>the</strong>y<br />
invariably dropped <strong>the</strong> sun and were <strong>for</strong>ced to try again. In <strong>the</strong> last days,<br />
Norse mythology insists that <strong>the</strong> final loss of <strong>the</strong> sun will mark <strong>the</strong> days<br />
followed by an outpouring of fire on <strong>the</strong> earth, and <strong>the</strong> end of all things.
The dogs in <strong>the</strong> sky are, surprisingly, not unknown in Atlantic<br />
Canada. Although we no longer blame <strong>the</strong>m <strong>for</strong> eclipses of <strong>the</strong> sun, we do<br />
see <strong>the</strong>se followers in <strong>the</strong> sky. Some of us call "sun-dogs," although we<br />
know <strong>the</strong>m to be caused, like rainbows, by <strong>the</strong> refraction of sunlight,<br />
through moisture in <strong>the</strong> air. In earlier days, <strong>the</strong>y would have been<br />
regarded as manifestations of <strong>the</strong> spirits of Skoll and Hati. Mariners<br />
sometimes talk of <strong>the</strong>se luminous spots, seen in fog seen near <strong>the</strong> horizon,<br />
as "fog-dogs" or "sea-dogs", although <strong>the</strong> latter is a more common<br />
designation <strong>for</strong> <strong>the</strong> dogfish shark or <strong>the</strong> harbour seal. It stands to reason<br />
<strong>the</strong>y have to have some sustenance, so men have said that <strong>the</strong>y cosumed<br />
fog. When <strong>the</strong> <strong>the</strong> <strong>the</strong> fog is seen to disperse and <strong>the</strong> light of <strong>the</strong> sun<br />
dominates, <strong>the</strong> fading fog-dogs are referred to as "fog-eaters."<br />
The most common <strong>for</strong>m from <strong>the</strong> black dog is something resembling<br />
a black Newfoundlander. The Provincetown, Rhode Island, trawlermen<br />
were once entirely familiar with this beast (ca. 1937). “Cheeny”<br />
Marshall, one of <strong>the</strong>ir kind, is supposed to have beenfishing off<br />
Newfoundland when <strong>the</strong> head of a great black dog popped to <strong>the</strong> surface<br />
near <strong>the</strong> mo<strong>the</strong>r ship. Surprisngly, Marshall lifted him in over <strong>the</strong> siderail<br />
and let him attempt to reagin some semblance of life. The older,<br />
wiser, crew members advised that he be returned to <strong>the</strong> oceam. In spite of<br />
<strong>the</strong> animal’s webbed feet “Cheeny” pleaded to be allowed to keep <strong>the</strong><br />
animal and it was, in fact, lodged in his own bunk. Eventually “thick o’<br />
fog” arrived and <strong>the</strong> animal was seen to position itself at <strong>the</strong> bow. Soon<br />
it was barking loudly and following a premonition, “Cheeny,” who was <strong>the</strong><br />
helmsman of <strong>the</strong> hour, steered her hard over and narrowly missed collision<br />
with a steaming which came bearing <strong>down</strong> out of <strong>the</strong> mist. (NEF, pp. 323-<br />
324)<br />
Almost every part of Atlantic Canada has reported malevolent black<br />
or white dogs, ranging from terrier size to that of a small horse.<br />
Partridge Island which guards <strong>the</strong> western approach to Saint John Harbour<br />
had a black dog which Stuart Trueman described as"a great beast reported<br />
running up and <strong>down</strong> <strong>the</strong> island upsetting people, <strong>for</strong> over a century." A<br />
lightkeeper who had a closer look at this beast judged it to be "about as<br />
big as a calf, with eyes like bicycle lamps."<br />
Six foot high dogs haunted <strong>the</strong> Hartlan family homestead at South<br />
East Passage in Nova Scotia. Angelo Dornan of Elgin, New Brunswick, also
claimed to have lived in a house with a phantom dog: "It would go up <strong>the</strong><br />
stairs every night and go through <strong>the</strong> rooms, but <strong>the</strong> moment <strong>the</strong> lamp was<br />
lit, it would disappear." Mr. George Perry of Ingomar, Nova Scotia, saw<br />
ano<strong>the</strong>r of <strong>the</strong>se elusive animals while he was working at <strong>the</strong> Ragged<br />
Islands Inn. Locally it was referred to as "a gopher" and people avoided<br />
<strong>the</strong> place where it made an appearance. Perry noted that one courageous<br />
woman had faced it. "It was a pretty moonless night, and when she got<br />
that far, she looked across and <strong>the</strong>re it stood a big yellowish coloured dog<br />
with a handsome dark (spot) on it. She thought, "that's funny", and went on<br />
a little way and <strong>the</strong>n came back and <strong>the</strong> dog was still <strong>the</strong>re, but headed in<br />
<strong>the</strong> opposite direction. So she went up to it again and patted him and said,<br />
"There, <strong>the</strong>re little dog." and it wasn't <strong>the</strong>re. She said, "I was just as sure<br />
it was a dog as I am a woman." Perry was not sure she had seen <strong>the</strong><br />
gopher, but commented that "It died away after awhile, but not be<strong>for</strong>e<br />
frightening a lot of people."<br />
At Scotsburn <strong>the</strong>re was ano<strong>the</strong>r phantom called dog whose presence<br />
set mortal dogs to barking, but could never be seen by men. Parr's Hill at<br />
Victoria Beach also has one of <strong>the</strong>se spirits and Port Wade had one that<br />
followed people so closely, and seemed so real, <strong>the</strong>y kicked at to drive it<br />
off but <strong>the</strong>ir bootys always pass through it. One man who saw it said that<br />
it had, "a harsh black coat, rough and uncared <strong>for</strong> in overall appearance.<br />
Its body seem to stretch out <strong>for</strong>ever and its huge tongue looked like a<br />
triangle of bright red raw meat."<br />
Obediah Smith of Glen Haven told Creighton that his ghost-dog had<br />
eyes "as big as two fists. I went to fire at him and <strong>the</strong> rock (salt) went<br />
right through him. I threw ano<strong>the</strong>r one <strong>the</strong>n and it disappeared altoge<strong>the</strong>r.<br />
By this time, I was pretty scared and I was only young anyhhow so I took<br />
to me heels and ran...Lots of people saw it seventy-five or eighty years<br />
ago (1880)."<br />
A fisherman at Seafoam, New Brunswick, arrived home to find a<br />
devil-dog taking up most of <strong>the</strong> room in <strong>the</strong> kitchen. The o<strong>the</strong>r members of<br />
<strong>the</strong> family were terrified and had had no luck coaxing him or threatenening<br />
him out of his place behind <strong>the</strong> stove. The man of <strong>the</strong> house finally gave up<br />
as well and took up his horsewhip. At that, <strong>the</strong> black dog vanished in a<br />
flash of light leaving a tell-tale odour of brimstone.<br />
For fur<strong>the</strong>r accounts of this phenomenon we recommend you to <strong>the</strong>
historian John Stow (c1525-1605) who gives some of <strong>the</strong> earliest reports<br />
of this phantom in <strong>the</strong> English-speaking world. His Annals suggest that<br />
Suffolk was once over-run with black dogs. In recent times, folks in<br />
England have reported seeing <strong>the</strong> sea-dogs in Leiston churchyard, at<br />
Bungay and at Blythburgh. In our country it was once <strong>the</strong> policy to<br />
proscribe all dogs from passing over church lands, <strong>for</strong> fear one might<br />
prove to be a creatrure capable of mystically polluting consecrated<br />
ground. Holy Trinty Church at Blythburgh has taken exactly that approach<br />
to <strong>the</strong> problem of its mythic black dog.<br />
BLAGARD<br />
A mortal earth-spirit said to possess a single eye, arm and leg.<br />
The legendary unipod, found almost everywhere in <strong>the</strong> ancient<br />
world.<br />
Anglo-Saxon, blaec , black + geard , an enclosed place. One who works<br />
with black things (iron pots and pans) in a dwelling, a scullion or kitchen<br />
worker. The latter word confers with <strong>the</strong> Old French guarder a <strong>for</strong>m of<br />
<strong>the</strong> Old Saxon wardoon , our warder or guard . In medieval times this<br />
job was given to men who lost limbs in battle, thus a blackguard , any<br />
menial of a great household, <strong>the</strong> servant of an army, a criminal, vagabond,<br />
scoundrel, vagrant or ruffian. Similar to <strong>the</strong> sea-going fachan (which,<br />
see).<br />
When Maeco Polo returned from his <strong>eastern</strong> travels he described <strong>the</strong><br />
Merkriti tribe of Siberia as a savage race who hunted and rode reindeer.<br />
This was nothing new but <strong>the</strong> illustrations <strong>for</strong> his book showed a man with<br />
<strong>the</strong> head of a wolf, ano<strong>the</strong>r with a single eye, a third with no head on his<br />
shoulders but a face centred on his chest. Ano<strong>the</strong>r oddity was a unipod, a<br />
man with a single muscular leg. In nor<strong>the</strong>rn India, Polo located similar<br />
peoples, who differed from <strong>the</strong> first tribe in having bodies that were<br />
completely covered with hair, looking not unlike <strong>the</strong> abominable snowman<br />
that we call <strong>the</strong> Yeti. These descriptions are consistent with those given<br />
<strong>for</strong> <strong>the</strong> Celtic Fomors, <strong>the</strong> undersea people of <strong>the</strong> mid-Atlantic. The<br />
Cailleach Bheur is often described as a unipod as are <strong>the</strong> fachan (false<br />
hands) sea-trows (trolls) said to haunt <strong>the</strong> coast of <strong>north</strong>western<br />
Scotland.<br />
While North America lay undiscovered, <strong>the</strong> native population may
have had some commerce with <strong>the</strong>se very strangly constructed beings.<br />
Myths of <strong>the</strong> barren country of Canada invariably invoke "Paija", "an<br />
immense female devil". She has been described as a giantess with a single<br />
leg, arising from her vagina, clo<strong>the</strong>d only in flowing black hair. Paija<br />
preferred <strong>the</strong> nights of <strong>the</strong> winter moon <strong>for</strong> stalking <strong>the</strong> souls of men, and<br />
her single track was once <strong>the</strong> fear and bane of lonely travellers. "No man<br />
can tell you much of Paija, except from hearsay, <strong>for</strong> to see Paija is to<br />
die..." The sighting of a unipod on a cliff within Atlantic Canada is<br />
candidly reported by <strong>the</strong> Norse in The Greenlander's Saga. This uncanny<br />
spirit later killed one of <strong>the</strong> intending colonists with a spear thrust. The<br />
Norse, who were <strong>the</strong>mselves exceptional athletes were no match <strong>for</strong> this<br />
bunny-hopping monster. Jacques Cartier and Marc Lescarbot both referred<br />
to unipods in <strong>the</strong>ir travel guides, <strong>the</strong> first addressing <strong>the</strong>m as a reality,<br />
<strong>the</strong> o<strong>the</strong>r laughing at Cartier <strong>for</strong> his naievity. The Celtic fachan is a<br />
unipodal monster, as is <strong>the</strong> nor<strong>the</strong>rn English killmoulis (killer of <strong>the</strong> mill).<br />
The latter has a single nostril and no mouth, hence <strong>the</strong> expression, "Stuff<br />
it up your nose!"<br />
BLAHMILLER<br />
A mortal earth-spirit possessing a single nostril, eye, hand<br />
and foot. Exactly like <strong>the</strong> blagard but <strong>the</strong> haunt of a mill.<br />
Anglo-Saxon, blaaw , blue-black, lead-coloured + myler , a miller.<br />
The word myle , or mill, confers with <strong>the</strong> English mell , a name gieven <strong>the</strong><br />
harvest festival known as harvest-home. The word is also seen in pellmell<br />
, which describes a hurly-burly way of doing things. Our suburban<br />
malls get <strong>the</strong>ir name from this thir busy aspect. The obsolete Anglo-<br />
Saxon myell conrresponds with <strong>the</strong> English word wild so we have<br />
something like wild miller in <strong>the</strong> full word.<br />
These are <strong>the</strong> ghosts which <strong>the</strong> lowland Scotts called <strong>the</strong> killmoulis<br />
(killers of <strong>the</strong> mill). It was claimed that <strong>the</strong>y were spirits of <strong>the</strong> grain,<br />
imported from <strong>the</strong> fields at <strong>the</strong> harvest. In continetal mythology <strong>the</strong>se<br />
were <strong>the</strong> field-goats (see belsnicker), supposedly killed by <strong>the</strong> scy<strong>the</strong>s of<br />
<strong>the</strong> reapers. Death was no assurance that <strong>the</strong>y would not materialize<br />
since <strong>the</strong>ir spirits were reincarnate even if <strong>the</strong>ir bodies were not. They<br />
were <strong>the</strong> equivalent of <strong>the</strong> human spirits known as hoodoos or jinxers<br />
(which, see). Although <strong>the</strong>y meant well, spending <strong>the</strong> nights per<strong>for</strong>ming<br />
small labours about <strong>the</strong> mill, <strong>the</strong>y were awkward and inept and often
hung-over, <strong>for</strong> <strong>the</strong>y were addicted to consumming alcohol-contaminated<br />
grains (hence <strong>the</strong>ir lead-like complexions). Peculiar beasts <strong>the</strong>y had no<br />
mouths, so <strong>the</strong>y did all <strong>the</strong>ir eating and drinking by way of <strong>the</strong>ir single<br />
nostril, thus <strong>the</strong> expression, "stuff it up your nose." In <strong>the</strong>ir drunken<br />
state, <strong>the</strong>y were liable to rapacious activity or brawling, and often<br />
damaged <strong>the</strong> mill be setting fires or causing misfunctions of <strong>the</strong> mill<br />
equipment. They also "contaminated" (i.e. shit on) <strong>the</strong> products of <strong>the</strong> mill<br />
causing people who ate <strong>the</strong> grain to dance without ceasing or show<br />
symptoms of insanity. This is a clear example of <strong>the</strong> personification of<br />
disease, this variety being termed ergotism. It was once believed that all<br />
diseases were caused by <strong>the</strong> invasion of <strong>the</strong> human body by evil-spirits<br />
such as <strong>the</strong> blahmiller. The <strong>the</strong>ory is not entirely incorrect if <strong>the</strong><br />
malignant "spirit in <strong>the</strong> grain" is known to be ergot. This is a fungus,<br />
parasitic upon <strong>the</strong> heads of rye and o<strong>the</strong>r grain-crops. Diseased cereals<br />
have <strong>the</strong>ir kernals replaced by black or dark-purple coloured club-shaped<br />
"fruiting-heads", <strong>the</strong> reproductive bodies of <strong>the</strong> fungus. This structure<br />
releases several poisonous compounds into bread, or o<strong>the</strong>r foods, made<br />
from <strong>the</strong> grain. They act to contract <strong>the</strong> arterioles of <strong>the</strong> bloodcirculatory<br />
stystem and react upon unstriped muscle fibre causing it to<br />
spontaneously contract and expand. The first symptom causes<br />
hallucinations and <strong>the</strong> latter may lead to <strong>the</strong> syndrome which used to be<br />
termed "choromania", <strong>the</strong> dancing mania, or dancing disease. The most<br />
notable outbreak was in Germany in 1374. It spread from here throughout<br />
Europe and was characterized by religious exultations, dancing to<br />
exhaustion and fatal convulsions.<br />
BOABH<br />
A mortal earth-spirit, sometimes regarded as human, but<br />
often identified with <strong>the</strong> sidh. The Gaelic equivalent of <strong>the</strong><br />
English hag or witch. The mate of <strong>the</strong> bodach.<br />
Gaelic, bo (pronounced buh), cow + abaich , ripe, aged; an old cow.<br />
The <strong>for</strong>mer confers with bog , a soft place, and bochda , a poor person,<br />
especially one inadequately dressed. The latter word confers with<br />
abhainn , a river-home. She is also termed <strong>the</strong> cailleach (old kaill or<br />
girl), her mate being <strong>the</strong> bodach . The word boabd , sometimes written<br />
bhoabh , or as boaibh (pronounced bhuv), now identifies, <strong>the</strong> European<br />
carrion-crow as well as magic-working crones, including <strong>the</strong> nuns of <strong>the</strong><br />
Christain church. Both sexes take <strong>the</strong>ir name from Bobd Derg (<strong>the</strong> red
wizard), who lead <strong>the</strong> Daoine sidh into <strong>the</strong> "hollow hills" after <strong>the</strong>ir defeat<br />
by <strong>the</strong> Milesians. His female counterpart is <strong>the</strong> goddess Boann (cow-fire)<br />
who gave her name to <strong>the</strong> Irish river Boyne . Ultimately <strong>the</strong>se may be<br />
traced to <strong>the</strong> earlier warrior-goddess Badb , also remembered as Mebd , or<br />
Maeve (literally, May Eve). She was one of <strong>the</strong> triad goddesses known as<br />
<strong>the</strong> Befind , those of <strong>the</strong> sidh who gave birth-guardians to men and <strong>the</strong><br />
gods.<br />
According to Thomas Keightley <strong>the</strong> "fayres" of <strong>the</strong> medieval<br />
romances were "human beings endowed with superior powers."44 In<br />
Brittany, he says <strong>the</strong> faries were termed <strong>the</strong> korrids or korrigans. <strong>the</strong><br />
equivalent of <strong>the</strong> Anglo-Saxon elfs. The <strong>for</strong>mer were noted by <strong>the</strong> Roamn<br />
writer Pomponius Mela: "Sena, in <strong>the</strong> British Sea, opposite <strong>the</strong> Ofisician<br />
(French) coast is remarkable <strong>for</strong> an oracle of <strong>the</strong> Gallic (Celtic) god. Its<br />
priestesses, holy in perpetual virginity, are said to be nine in number.<br />
They are called Gallicenae, and are thought to be endowed with singular<br />
powers, so as to raise by <strong>the</strong>ir charms <strong>the</strong> <strong>wind</strong>s and seas, to turn<br />
<strong>the</strong>mselves into what animals <strong>the</strong>y will, to cure wounds and disases<br />
incurable by o<strong>the</strong>rs, to know and predict <strong>the</strong> future; but this <strong>the</strong>y will only<br />
do <strong>for</strong> navigators who go purposely thi<strong>the</strong>r to consult <strong>the</strong>m!" Sena is<br />
generally supposed to be L'isle des Saintes just off-shore from Brest. The<br />
boabhs were inheritors of <strong>the</strong> magic of <strong>the</strong>se druidic women but <strong>the</strong>re is<br />
no evidence that <strong>the</strong>y were "perpetual virgins".<br />
The parallel between <strong>the</strong> boabhean and <strong>the</strong> korridgwens can be taken<br />
fu<strong>the</strong>r, since <strong>the</strong> latter are <strong>the</strong> korridgwens, or horridgwens, of Cornwall<br />
and <strong>the</strong> mhorrigans of Ireland. Mhorrigan was <strong>the</strong> covering name <strong>for</strong> <strong>the</strong><br />
triad of goddessses that included Mhorrigan proper, <strong>the</strong> befind of youth;<br />
Badb, <strong>the</strong> warrior goddess of middle age; and Macha, <strong>the</strong> crone. Through an<br />
axiom of simple geometry, <strong>the</strong> gallicenae equal <strong>the</strong> baobhean.<br />
Speaking of local practises, Mary L. Fraser said, "Witches (boabhs)<br />
were believed to have communication with a spirit of evil from which<br />
<strong>the</strong>y received <strong>the</strong> power to change <strong>the</strong>mselves into any <strong>for</strong>m <strong>the</strong>y pleased.<br />
44Keightley, Thomas, Worlf Mythology, London (1880), p. 420. He<br />
adds: "The Bas-Breton (i.e. Celtic) Korrigan or Korrigwen differ little<br />
from Gallican. Strabo says <strong>the</strong> goddesses Demeter and Kora were<br />
worshipped on an island in <strong>the</strong>se parts.
When <strong>the</strong>y took <strong>the</strong> shape of animals, <strong>the</strong>y were thought to have some evil<br />
design in view, and it was dangerous to meet <strong>the</strong>m. They were supposed to<br />
have <strong>the</strong> power to take away <strong>the</strong> dairy products, and, indeed, those of <strong>the</strong><br />
whole farm. The druids led <strong>the</strong>ir followers to believe <strong>the</strong>y had charms to<br />
prevent <strong>the</strong> witches from doing harm, and <strong>the</strong>se charms <strong>the</strong>y gave on<br />
receipt of payment. Sir Lawrence Gomme in his "Ethnology of Folklore"<br />
traces witchcraft back to <strong>the</strong> aboriginal inhabitants of Britain...The<br />
aboriginals believed in <strong>the</strong>ir own demoniacal powers and passed on <strong>the</strong>se<br />
beliefs to <strong>the</strong>ir Celtic conquerors. The Scottish witch was considered as<br />
<strong>the</strong> successor to <strong>the</strong> druid priestess in her capacity <strong>for</strong> animal<br />
trans<strong>for</strong>mations and her power over <strong>wind</strong> and waves."45<br />
The above statement draws a line between <strong>the</strong> druids and <strong>the</strong> boabhs,<br />
but this is artificial since druidheachd, or magical ability, was a common<br />
possession of both groups. Ra<strong>the</strong>r, it might be said that <strong>the</strong>re were<br />
craftsmen and master-craftsmen, witches and witch-masters, <strong>the</strong> latter<br />
having advanced knowledge and <strong>the</strong> capacity to check those of <strong>the</strong> lower<br />
order.<br />
The bohabs of North America concentrated most of <strong>the</strong>ir energies on<br />
<strong>the</strong>ft. They had <strong>the</strong> advanatge of invisibilty, or could delegate an animal<br />
familiar to invade <strong>the</strong> barn to milk a neighbour's cows or steal his grains.<br />
Less risky were feats of sympa<strong>the</strong>tic magic in which <strong>the</strong> spirit of <strong>the</strong><br />
boabh was simply projected upon <strong>the</strong> udder of <strong>the</strong> cow, and <strong>the</strong> milk<br />
metaphysically relayed to her own animal or an artificial uddder in <strong>the</strong><br />
<strong>for</strong>m of a glove or piece of unravelled rope.<br />
Where <strong>the</strong> tabihs, or familiars, were used, rabbits and black cats<br />
seem to have been preferred, possibly because of <strong>the</strong>ir speed and agility at<br />
escaping men. Rabbit paws were coveted because it was felt that <strong>the</strong>y<br />
might contain remnant powers of a boabh. Right hand paws from white<br />
rabbits were preferred in polite circles, while law-breakers took <strong>the</strong> left<br />
foot from a black animal. Having a black cat cross one's path is still<br />
considered bad luck; while <strong>the</strong> passage of a white cat was once considered<br />
a good omen. The reverse held true <strong>for</strong> men who had alliances with <strong>the</strong><br />
nathir and his kind.<br />
Mary L. Fraser has noted several instances where boabhs were<br />
45Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 63.
cornered while travelling with <strong>the</strong>ir familiar-spirit: "A trustworthy<br />
woman in Inverness County (Cape Breton) knew of a certain farm where, at<br />
<strong>the</strong> milking hour, a rabbit used to come and run in and out among <strong>the</strong> cows.<br />
The day following..<strong>the</strong>re would be no cream or milk. As this state of<br />
affairs continued, <strong>the</strong> woman of <strong>the</strong> house asked her husband to take his<br />
guun and shoot <strong>the</strong> animal...Accordingly, <strong>the</strong> man went out prepared to put<br />
an end to <strong>the</strong> animal. Just as he raised his gun and took aim, he heard a<br />
child's voice warn: "Granny, Granny, hurry, <strong>the</strong>y're after you!" and he saw<br />
a small boy peering through <strong>the</strong> pilings. He lowered <strong>the</strong> gun, picked up a<br />
stone, and threw it at <strong>the</strong> rabbit, hitting it on <strong>the</strong> leg. It scampered off as<br />
fast as three legs could go. The next day it was discovered that an old<br />
woman of <strong>the</strong> neighbourhood had her leg broken in some mysterious<br />
manner."46<br />
Undoubtedly <strong>the</strong>re are still active boabhe, but few will admit <strong>the</strong>ir<br />
presence in any present-day community. Malcolm Campbell of Glenyer,<br />
Cape Breton did recall that his family contained one of this kind (1980):<br />
"Sadie <strong>the</strong>re had <strong>the</strong> charm, and our neighbour had a cow...two or three<br />
cows. But our cow would be producing more milk than all those three<br />
because we'd be getting <strong>the</strong> milk from our neighbour's cows. They used to<br />
tie a red string to <strong>the</strong> cow's tail to combat this..."47<br />
Sadie's habits created some ill-feeling in <strong>the</strong> village and <strong>the</strong> local<br />
merchant sometimes refused to buy her butter, noting that <strong>the</strong> quantity<br />
was in excess of what <strong>the</strong> single family cow could naturally produce. One<br />
man who agreed to take butter to market <strong>for</strong> this boabh, placed her parcels<br />
on <strong>the</strong> left of his horse and balanced <strong>the</strong>m with his own on <strong>the</strong> right. As<br />
he roide towards town, he became aware that she was "charming" <strong>the</strong><br />
butter away from his side, because <strong>the</strong> containers became unbalanced. To<br />
balance <strong>the</strong> butter on <strong>the</strong> horse he had to stop and add stones to his own<br />
side.48<br />
A Marble Mountain, Cape Breton resident told Helen Creighton how<br />
<strong>the</strong> Widow McNeil took advantage of her neighbours by sucking <strong>the</strong> milk<br />
46Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 64.<br />
47Caplan, Ronald, editor, Down East, Toronto (1980), p. 28.<br />
48Caplan, Ronald, editor, Down North, Toronto (1980), p. 29.
from <strong>the</strong>ir cows through straws: "Grandfa<strong>the</strong>r's cows were being milked,<br />
so he decided witchery was being used. The widow McNeil had only one<br />
cow, (and she) was taking more milk to <strong>the</strong> store than he did, so he went<br />
to Arichat to (consulte) <strong>the</strong> witch-doctor. The doctor told him to stick a<br />
sod (from <strong>the</strong> cow's pasture) full of needles and pins and put it into an<br />
iron pot with a cover on it (and boil it)." After <strong>the</strong> pot was at <strong>the</strong> boil and<br />
grandfa<strong>the</strong>r was satisfied that she was "feeling <strong>the</strong> pins", he took <strong>the</strong> pot<br />
from <strong>the</strong> stove. "When Mrs. McNeil heard of it she stopped milking <strong>the</strong><br />
cows..."49<br />
The virulence of <strong>the</strong>se Celtic magicians went beyond simple <strong>the</strong>ft,<br />
<strong>the</strong>ir power over men being expressed as, "eadar a' baobh 's a' bhuarach",<br />
caught between a boabh and a wild cow. This is reminiscent of <strong>the</strong> English<br />
"caught between a rock and a hard place", or "between <strong>the</strong> devil and <strong>the</strong><br />
deep blue sea." Residents of Mull River, in colonial Cape Breton must have<br />
felt this way about <strong>the</strong>ir resident magician. The Boabh of Mull River took<br />
her art beyond open <strong>the</strong>ft. She was never seen near <strong>the</strong> barns of her<br />
neighbours, but it was observed that her cow sometimes gave double<br />
portions of milk where neighbouring farmers were left with a dry animal.<br />
She never threatened her neighbours in an open manner, but made<br />
periodic "house-visits" up and <strong>down</strong> <strong>the</strong> bye-way carrying "a large ironclad<br />
canvas bag", which she used <strong>for</strong> her "collections". She was usually<br />
explicit about her needs, reminding people that it was better to give than<br />
receive, and bad luck followed fast on <strong>the</strong> heels of those who refused her<br />
"reasonable requests." It was noted that she had <strong>the</strong> use of <strong>the</strong> "evil-eye"<br />
and guessed that she used some terrible incantation against those who<br />
"crossed" her. Through this industry, she remained alive to <strong>the</strong> age of one<br />
hundred. In recognition of her centenary, she was "gifted" with two horns,<br />
which sprouted from her <strong>for</strong>ehead, and <strong>the</strong>se increased in length by a<br />
quarter inch per year, until she died aged one hundred and eighteen.<br />
This pioneer boabh lived alone in a <strong>wind</strong>owless log shanty, one fitted<br />
with "a queer old flue known as a witch's chimney." This was a chimney<br />
made of cross-piled logs, periodically fireproofed with mud. When it was<br />
seen that <strong>the</strong> "witch" of Mull River was on her last legs, a few charitable<br />
people brought her tallow candles so that she would not be in complete<br />
darknesss. She thanked <strong>the</strong>m but never burned one. Instead, she melted<br />
49Creighton, Helen, Bluenose Magic, Toronto (1968), p. 28.
<strong>the</strong>m <strong>down</strong> and mixed <strong>the</strong> tallow with meal which she ate. Apparently her<br />
digestive powers were unimpaired by her final illness.<br />
When she finally died, those at <strong>the</strong> death-watch heard stones falling<br />
from <strong>the</strong> roof. When <strong>the</strong>y went outside to see what was happening, <strong>the</strong>re<br />
was nothing to be viewed although <strong>the</strong> sounds continued. Within <strong>the</strong> hut,<br />
<strong>the</strong>re were sounds of chanted spells bouncing from <strong>the</strong> four walls,<br />
although <strong>the</strong> boabh was incapable of muttering anything. The community<br />
was glad to have her dead, and considering <strong>the</strong> sounds that persisted about<br />
<strong>the</strong> shanty, decided to burn it to <strong>the</strong> ground. Two courageous fellows<br />
entered <strong>the</strong> hut, piled <strong>the</strong> woman's furniture in <strong>the</strong> centre of <strong>the</strong> room and<br />
started a blaze. As <strong>the</strong>y were about to leave, <strong>the</strong>y noticed <strong>the</strong> iron-bound<br />
pouch in a corner and threw it into <strong>the</strong> flames. There followed a terrible<br />
explosion which helped <strong>the</strong>ir exit, and blasted <strong>the</strong> bag up through <strong>the</strong><br />
chimney into <strong>the</strong> woods. It descended untouched by fire, so <strong>the</strong>y were<br />
<strong>for</strong>ced to bury it.50<br />
Michael MacLean of Cape Breton told <strong>the</strong> story of a local boabh who<br />
"could practise witchcraft and sink a ship." Apparently his fa<strong>the</strong>r had<br />
asked her to prove her power, "So she asked <strong>for</strong> an egg, and put <strong>the</strong> egg<br />
into a shoe and kept rocking <strong>the</strong> shoe back and <strong>for</strong>th. And <strong>the</strong>re was a ship<br />
out on <strong>the</strong> ocean and when <strong>the</strong>y looked <strong>the</strong> ship, it seems was rocking back<br />
and <strong>for</strong>th in <strong>the</strong> waves just as she was working <strong>the</strong> shoe. And <strong>the</strong>y made<br />
her stop."51<br />
Roland Sherwood says that sympa<strong>the</strong>tic magic has been used to sink<br />
ships, one of <strong>the</strong>se being <strong>the</strong> "Favourite" which brought Scottish settlers<br />
to Pictou township from <strong>the</strong> port of Ullapool in 1803. As <strong>the</strong> "Favourite"<br />
stood loaded, ready to sail, a herdsman spotted a small hare-like animal<br />
moving from cow to cow, suckling away <strong>the</strong> milk. He attempted to shoot<br />
at it but was prevented from doing so by a spell which immobilzed him.<br />
Knowing that he dealt with a boabh, <strong>the</strong> man shaved silver from a sixpence<br />
and placed this as shot in his gun. The next time he spotted <strong>the</strong><br />
familiar he was able to blaze away at it, and it limped off leaving a trail<br />
of blood.<br />
212.<br />
50Fraser, Mary L., Folklore Of Nova Scotia, np, nd, pp. 65-66.<br />
51as told to Joe Neil McNeil, Tales Told Until Dawn, Toronto (1987) p.
Inquires made about <strong>the</strong> parish on <strong>the</strong> following morning found an old<br />
lady, supected of druidheachd, laid up with a damaged leg. When this old<br />
crone became aware that her nemesis intended to sail on <strong>the</strong> "Favourite"<br />
she openly declared that <strong>the</strong> ship would never reach <strong>the</strong> New World.<br />
Fearing <strong>the</strong> boabh might take some physical act against <strong>the</strong> seaworthiness<br />
of <strong>the</strong> vessel, <strong>the</strong> owners had her arrested and placed under<br />
guard until <strong>the</strong> ship was at sea. The craft sailed without incident<br />
carrying her passengers to port on <strong>the</strong> third day of August. Interestingly,<br />
she made <strong>the</strong> crossing in five weeks and three days, a record which stood<br />
<strong>for</strong> many years. The five hundred passengers embarked in perfect safety<br />
and <strong>the</strong> cargo was removed. Suddenly, and swiftly, without rational cause,<br />
it sank to <strong>the</strong> bottom of Pictou Harbour. The witch had been released from<br />
behind iron bars at exactly that time.<br />
Mo<strong>the</strong>r Mac, who lived near Tatamagouche, Nova Scotia, was ano<strong>the</strong>r<br />
boabh of this century: "One day in spring she visited<br />
her neighbour Mrs. M... <strong>for</strong> <strong>the</strong> purpose of purchasing two spring pigs,<br />
but <strong>the</strong>y had all been sold and Mrs. M. was unable to promise her any. This<br />
displeased Mrs. Mac...That night when Mrs. M. went to milk her cow, she<br />
found <strong>the</strong> creature had suddenly fallen away in its milk and though several<br />
times through <strong>the</strong> next few days she endeavoured to milk <strong>the</strong> cow she did<br />
not succeed in obtaining more than half a cupful. Mrs. M. at once knew that<br />
this was <strong>the</strong> result of Mrs. Mac's witchcraft, who, to show her<br />
displeasure, had wished this spell upon <strong>the</strong> cow. But <strong>for</strong>tunately a spell<br />
which can be wished can be broken...Mrs. M. was equal to <strong>the</strong> occasion.<br />
Next morning early she turned her cow out and watching where <strong>the</strong> animal<br />
took <strong>the</strong> first bite of grass, she removed <strong>the</strong> soil, took it into <strong>the</strong> house<br />
and boiled it with a little milk which <strong>the</strong> cow had given on <strong>the</strong> previous<br />
day. While it was boiling she continued to stir it with pins, several of<br />
which she stuck in <strong>the</strong> sod. This proved an effective remedy and that<br />
evening <strong>the</strong> cow gave her accustomed flow of milk. Mrs. M. saved <strong>the</strong> pins<br />
and <strong>for</strong> atime kept several in <strong>the</strong> cuff of her sleeve. With <strong>the</strong>m about her<br />
poerson she felt no fear and her one desire was to meet <strong>the</strong> witch face to<br />
face and this wish was not gratified. Several days afterwards o<strong>the</strong>r<br />
neighbours visited Mrs. Mac. She stated that she had accidently burned her<br />
feet, which were all blistered. But such an improbable story found little<br />
credance in <strong>the</strong> doubting minds of <strong>the</strong> honest neighbours. They had heard<br />
not only of her spell on <strong>the</strong> cow, but as well of <strong>the</strong> triumph of Mrs. M.<br />
which had been told and retold in every home in <strong>the</strong> community. They
"allowed" that her story was a mere fabrication and that <strong>the</strong> blisters were<br />
caused by <strong>the</strong> evil wish which when <strong>for</strong>ced to leave <strong>the</strong> cow and find<br />
ano<strong>the</strong>r resting place, finally settled in <strong>the</strong> feet of <strong>the</strong> witch herself.<br />
After this, Mrs. Mac's reputation as a witch suffered a great loss of<br />
prestige and soon <strong>the</strong> wicked "ceased from troubling"...52<br />
A later Nova Scotia boabh was Mo<strong>the</strong>r Ryan of Margaree, Cape Breton,<br />
a practitioner in a time when "<strong>the</strong> only vocational requirements were a<br />
cross, mean look and a tongue fluent in profanity." This witch who<br />
gloried in her witchhood "was unwelcome in many houses; not <strong>the</strong> least of<br />
her faults being <strong>the</strong> telling of horrendous ghost stories in front of <strong>the</strong><br />
children." Flora MacRitchie of Margaree had <strong>the</strong> "evil eye" as her chief<br />
weapon, but she also kept her community in turmoil by travelling "from<br />
house to house leaving a curse or a blessing on those who offended or<br />
pleased her."<br />
Mo<strong>the</strong>r Coo was a traditional boabh, chiefly remembered <strong>for</strong><br />
correctly predicting future events in <strong>the</strong> coal mines of Nova Scotia. Miss<br />
Lillian Fox of Bed<strong>for</strong>d, Nova Scotia said that this boabh was feared but<br />
often consulted: "...she <strong>for</strong>etold that a certain mine called <strong>the</strong> "Foord Pit"<br />
would have a serious explosion, and she named <strong>the</strong> day and month on which<br />
it would happen. The Foord was believed to be in excellent condition and<br />
all safety precautions were being observed, so <strong>the</strong> miners talked and joked<br />
about <strong>the</strong> silly tales of <strong>the</strong> "old hag". But <strong>the</strong>ir wives were afraid. They<br />
coaxed and begged and thricked <strong>the</strong>ir menfolk to stay above <strong>the</strong> ground, but<br />
<strong>the</strong> men wouldn't listen; and almost to <strong>the</strong> hour, <strong>the</strong> mine blew up and <strong>the</strong><br />
loss of life was appalling."53<br />
The Foord Pit was not mythological, but situated in Stellarton, Nova<br />
Scotia and successfully operated <strong>for</strong> twenty years be<strong>for</strong>e <strong>the</strong> "bump"<br />
which occurred on Friday, November 12, 1880 at half-past six in <strong>the</strong><br />
morning. A reporter said that "There were over fifty miners on <strong>the</strong> south<br />
side (of <strong>the</strong> pit) when <strong>the</strong> explosion took place and only two men and four<br />
pp.55-57.<br />
52Patterson, Frank H., History of Tatamagouche, Halifax (1917)<br />
53Halperrt, Herbert, A Folklore Sampler, Saint John's, 1982, p. 10.<br />
This elderly raconteur heard <strong>the</strong> story from her fa<strong>the</strong>r, a Nova Scotia<br />
school principal and apprently did not know <strong>the</strong> locvation of <strong>the</strong> coal-mine.
oys were rescued alive. As <strong>the</strong> pit took fire after <strong>the</strong> explosion, and<br />
burned with awful violence, none of <strong>the</strong> dead bodies could be recovered. In<br />
order to save <strong>the</strong> mine <strong>the</strong> waters of <strong>the</strong> East River were let into it."54<br />
Miss Fox also recounted Mo<strong>the</strong>r Coo's prediction of <strong>the</strong> Springhill<br />
mine disaster eleven years later. This event is on record in New Glasgow<br />
newspapers <strong>for</strong> 1891 and has been recorded as history: At <strong>the</strong><br />
investigation of this collapse pit-manager Conway revealled that, <strong>the</strong><br />
general manager had told him that Mo<strong>the</strong>r Coo had predicted an explosion<br />
in May. He said that Mr. Swift had recommended that a workman's<br />
committee examine <strong>the</strong> workings <strong>for</strong> unsafe practises and conditions.<br />
Historian R.A.H. Morrow added: "It is true that in some bosoms <strong>the</strong>re was a<br />
<strong>for</strong>eboding apprehension that some dire calamity should happen in <strong>the</strong><br />
mines. This fear was engendered by a current report that an old woman<br />
named "Mrs. Coo" had suggested that something would happen about <strong>the</strong><br />
mines during <strong>the</strong> coming month of May. As a consequence of this report, a<br />
committee was appointed to examine <strong>the</strong> mine, which <strong>the</strong>y did, and found<br />
no visible cause <strong>for</strong> alarm...Notwithsatnding <strong>the</strong> result of this<br />
examination, a few of <strong>the</strong> miners still retained a germ of <strong>the</strong>ir <strong>for</strong>mer<br />
timidity, on <strong>the</strong> plea that "Mo<strong>the</strong>r Coo" was generally known to tell <strong>the</strong><br />
truth..."55<br />
Once again, she was correct. The happening took place on <strong>the</strong><br />
<strong>eastern</strong> slope, February 21, 1891 at 1 p.m. One hundred and twenty-one<br />
miners were instantly killed and seventeen were injured, some fatally.<br />
Much of what used to be termed magic is now seen to be <strong>the</strong> result of<br />
careful observation, and this may have been Mo<strong>the</strong>r Coo's secret. In <strong>the</strong><br />
winter of 1910, James Connolly flooded a huge area above <strong>the</strong> Stellarton<br />
mines, and found much of <strong>the</strong> ice unusable because it was filled with<br />
bubbles of gas released from <strong>the</strong> underground. These were <strong>the</strong> gases<br />
which caused explosions, and Mo<strong>the</strong>r Coo may simply have observed <strong>the</strong>ir<br />
collection and escape more carefully than o<strong>the</strong>rrs.<br />
Most local boabhean were involved with soothsaying and <strong>the</strong> sale of<br />
54Morrow, R.A.H., Story of <strong>the</strong> Springhill Disaster, Saint John,<br />
(1891), p. 160.<br />
55Morrow, R.A.H., History of <strong>the</strong> Springhill Mine Disaster, Saint John<br />
(1891), p. 102.
herbal medicines, but <strong>the</strong>re have been cases of wonder-working. A farmer<br />
at Port Mouton suspected his team and wagon were leviated from <strong>the</strong><br />
ground by an antagonistic boabh.56 This was never proven, but residents at<br />
Big Intervale did see Mo<strong>the</strong>r MacKinnon cross <strong>the</strong> Margaree River, at <strong>the</strong><br />
height of <strong>the</strong> spring freshest, on two barrel staves which she had strapped<br />
to her feet.57<br />
It was usual <strong>for</strong> boabhean to project <strong>the</strong>ir souls upon <strong>the</strong>ir taibhean,<br />
or familiars, but when <strong>the</strong> process was reversed men fell under <strong>the</strong><br />
influence of <strong>the</strong> "evil eye". This style of wonder-working was attributed<br />
to Flora McRitchie of Portree, Cape Breton. A.N. Chisholm of nearby<br />
Maragree Forks explained that this unmarried boabh "travelled from house<br />
to house," leaving "a curse or blessing on those who offended or pleased<br />
her." In one instance <strong>the</strong> witch was offended when a busy house-wife<br />
failed to offer her usual round of tea. After six hours of contant labour<br />
she found that her butter had not solidified, while her cream was "turned<br />
to a sour mess". Follwing this, <strong>the</strong> lady of <strong>the</strong> house attempted to bake<br />
bread with equally bad results. When she told her neighbours of <strong>the</strong>se<br />
mis<strong>for</strong>tunes <strong>the</strong>y asked if Flora had "been about". To undo continuing bad<br />
luck, this woman had to completely pacify <strong>the</strong> boabh, a process that took<br />
two weeks.<br />
Flora's "evil eye" became such a nusiance that several people cooperated<br />
in paying <strong>for</strong> <strong>the</strong> services of a witch-master. This individual<br />
advised <strong>the</strong>m to take water from a local spring and pronounce a spell over<br />
it while stirring in a clockwise direction. As this was done, a silver coin<br />
was dropped to <strong>the</strong> bottom and <strong>the</strong> liquid bottled to be sprinkled on any<br />
animal, person or thing afflicted by witchcraft. To <strong>the</strong> surprise of all<br />
concerned this counter-charm worked!58<br />
Those who possessed <strong>the</strong> "evil eye" were sometimes noted as having<br />
"eyes as sharp as needles." In o<strong>the</strong>r instances, <strong>the</strong> person who<br />
"overlooked" her neighbours was not physically conspicuous. To be on <strong>the</strong><br />
p. 15.<br />
56Creighton, Bluenose Magic, Toronto (1968), p. 60.<br />
57Halpert, Herbert, A Folklore Sampler, Saint John's (1982), p. 20.<br />
58Halpert, Herbert, editor, A Folklore Sampler, Saint John's (1982),
safe side, most Gaels refused to allow anyone to examine newly born<br />
animals or children.<br />
A Glen Haven, Nova Scotia, a resident commented that "old Mo<strong>the</strong>r W<br />
(who lived) here (was) supposed to be a witch. She had full and plenty of<br />
everything. She'd come and look at your pig and it would be sick <strong>the</strong> next<br />
day."59 Fur<strong>the</strong>r to this, a resident of Moser's River noted, "It was believed<br />
if a witch admired an animal you might as well let her have it. You'd never<br />
have any luck with it. My fa<strong>the</strong>r had that happen to him with neighbours<br />
who admired his Jersey cow. It died. He was Irish."60<br />
This is not to suggest that our ancestors were without resources of<br />
<strong>the</strong>ir own, it being understood that blights and curses could not<br />
permanently affect a blameless person. In such cases, <strong>the</strong> evil entity, had<br />
to settle on ano<strong>the</strong>r target, and counter-charms were fashioned to be<br />
certain that <strong>the</strong> secondary victim was <strong>the</strong> boabh. Where animals were<br />
killed by a spell <strong>the</strong>y could sometimes be revived by burning a bit of<br />
wearing apparel, taken from <strong>the</strong> witch, under its nostrils.61 Some<br />
individuals suggested filling <strong>the</strong> corpse of a dead animal with pins, thus<br />
"pricking" <strong>the</strong> boabh where it did not reinvigorate <strong>the</strong> animal.62 A farmer<br />
at Scotsburn thought it advisable to haul <strong>the</strong> corpse uphill and <strong>the</strong>n <strong>down</strong><br />
again to discourage fur<strong>the</strong>r activity.63 As a last resort a dead animal was<br />
sometimes buried,standing upright, at <strong>the</strong> entrance to <strong>the</strong> barn door, it<br />
being supposed that his spirit would prevent any fur<strong>the</strong>r visits by <strong>the</strong><br />
boabh.<br />
Prophylactic measures were preferred over outright confrontation,<br />
so farmers sometimes erected anti-boabh devices at <strong>the</strong> first hint of<br />
trouble. Countermeasures included burning hair from a horse or a dog in<br />
59Creighton, Helen, Bluenose Magic, Toronto (1978), p. 54.<br />
60Creighton, Helen, Bluenose Magic, Toronto (1978), p. 55.<br />
61Creighton, Helen, Bluenose Magic, Toronto (1978), p. 27.<br />
62Creighton, Bluenose Magic, Toronto (1978), p. 27.<br />
63Creighton, Helen, Bluenose Magic, Toronto (1978), p. 50.
places where druidheachd was expected to occur. Men sometimes went<br />
through elaborate rituals which ended with embedding silver, quicksilver<br />
(mercury) or iron in especially drilled holes in door and <strong>wind</strong>ow<br />
casements. Letter-boards were and horseshoes were put up above doors,<br />
care being taken to have <strong>the</strong> tines upright "lest <strong>the</strong> witch fall out." Red<br />
rowanberries and wooden crosses were put to <strong>the</strong> same use, and flying<br />
witches were disuaded by discharging firearms up <strong>the</strong> flue. For additional<br />
counter-measures see entries under alp, bodach, hag, witch and wizard.<br />
BOCAN<br />
A mortal-earth spirit bound to low-lying swampy regions.<br />
Commonly known as a bog-man or boogey-man.<br />
Gaelic, bocan , a hearth- or hob-golbin, confering with <strong>the</strong> Anglo-<br />
Saxon, bucca , a he-goat, perhaps confering with buugan , one who bows<br />
and pays homage to a higher authority. Similar to <strong>the</strong> <strong>the</strong> Gaelic boc , a<br />
he-goat, <strong>the</strong> Scottish bogle and <strong>the</strong> Cymric bwgwl . Confers with <strong>the</strong><br />
Middle English bug , a hobgoblin, and <strong>the</strong> English boy , any member of <strong>the</strong><br />
servant class, a churl, knave or varlet. The root-word <strong>for</strong> buck , any<br />
sexually active animal, especially sheep and goats. The Early Irish <strong>for</strong>m<br />
was boccanach , which confers with bodach (which, see). The <strong>for</strong>m bocsi<strong>the</strong><br />
is also seen, denoting a apparition or ghost; one of <strong>the</strong> daoine sidh,<br />
or little people.<br />
This is <strong>the</strong> boggart ,<strong>the</strong> high boogey-man of Yorkshire, England, a<br />
creature correponding exactly with <strong>the</strong> pucca, or puck, and <strong>the</strong> pixies and<br />
hobgoblins of o<strong>the</strong>r shires. These were also called <strong>the</strong> ambulones, those<br />
"that walk about midnights on heaths and desert places, which draw men<br />
ouut of <strong>the</strong> way and lead <strong>the</strong>m all night a by-ways, or quite barre <strong>the</strong>m of<br />
<strong>the</strong>ir way..."64<br />
This night-walker survives in Atlantic Canada in several dialectic<br />
<strong>for</strong>ms: bocan, bauken, bawker, bawken, bocain and boccan. T.K. Pratt says<br />
that <strong>the</strong> title is now applied to children, presumably those of an evil<br />
64Lavater as quoted by Keightley, Thomas, World Mythology, London<br />
(1880), p. 291.
nature.65 Even in this country it was originally "a sort of ghost",<br />
particularly one used to threaten small children.<br />
Sir Andrew MacPhail guessed that "Witches, ghosts and fairies were<br />
so common <strong>the</strong>y excited little interest. Bocans were a more serious<br />
menace. A bocan might leap upon a boy in <strong>the</strong> dark at any moment."66<br />
Hubert Macdonald said that <strong>the</strong> Scots pioneers also had "weird stories<br />
about ghosts and hobgoblins and bocain and what not from <strong>the</strong> old country.<br />
Hair-raising stories of <strong>the</strong> antics of an unearthly bocain called "Colunn<br />
gun ch'eann'", held <strong>the</strong> young breathless and often caused uncom<strong>for</strong>table<br />
shifting of chairs nearer to <strong>the</strong> company on <strong>the</strong> part of <strong>the</strong>ir elders too."67<br />
BOCHDAN<br />
A mortal earth-spirit, especially one bound to <strong>the</strong> fields,<br />
herds and <strong>the</strong> herdsmen of highland Scotland.<br />
Gaelic bochd, poor + aon , person. Pronounced bhoch-done. A<br />
solitary spirit affecting an appearance of great poverty. Perhaps based on<br />
boc , a he-goat + dona , bad. The <strong>for</strong>mer word confers with <strong>the</strong> Cymric<br />
<strong>for</strong>ms bwch and byk and are resemble <strong>the</strong> Anglo-Saxon bucca and <strong>the</strong><br />
German bock , all he-goats. The latter is <strong>the</strong> source of <strong>the</strong> English word<br />
butcher .<br />
These Gaelic spirits were degraded descendants of <strong>the</strong> earth-spirit<br />
Kernow or Cernu, whose name was given to Cornwall. In this region <strong>the</strong>y<br />
were called <strong>the</strong> kernowbyke (cornbucks). These horned-gods were central<br />
to left-handed circle-dances of <strong>the</strong> Celtic religion. It was claimed that<br />
<strong>the</strong> bochdan lived in <strong>the</strong> fields being responsible <strong>for</strong> enspiriting <strong>the</strong> grain.<br />
An irascible bunch, <strong>the</strong>y served as boogey-men <strong>for</strong> parents who wished to<br />
dissuade children from wandering into <strong>the</strong> distant woods or fields. The<br />
65Pratt, T.K., Dictionary of Prince Edward Island English, Toronto<br />
(1988), pp. 20-21.<br />
66MacPhail, Sir Andrew, The Master's Wife (1939), p. 108.<br />
67Macdonald, Hubert, The Lords of <strong>the</strong> Isles and <strong>the</strong>ir Descendants<br />
(1944) p. 97.
Irish phooka, <strong>the</strong> Scandanavian julbuk and <strong>the</strong> German juudel and <strong>the</strong> Gaelic<br />
urisk are related to <strong>the</strong> bochdan and all have been accused of henious<br />
crimes, ranging from child molestation, through kidnapping and murder.<br />
The bochdan was often invisible but could appear in any animal <strong>for</strong>m, his<br />
size and power increasing with that of <strong>the</strong> corn. In <strong>the</strong> fall, <strong>the</strong>se<br />
creatures were cut <strong>down</strong> by reapers, only one sheaf being over-wintered<br />
to reinvigorate <strong>the</strong> crops in <strong>the</strong> spring.<br />
The unemployed befind of a man or woman who had been murdered.<br />
Separated from <strong>the</strong> primary soul by trauma, <strong>the</strong> bochdan became<br />
committed to seeking vengeance. A typical boogie-man he was incapable<br />
of doing <strong>the</strong> person he pursued any physical harm, but his constant<br />
presence was unnerving and drew unpleasant questions from <strong>the</strong><br />
neighbours. This was particularly so since <strong>the</strong> bochdan always carried <strong>the</strong><br />
death injury on his ghostly, or ghastly, <strong>for</strong>m. If his human had died by<br />
having his throat cut, <strong>the</strong> bochdan showed a neck wound. A bochdan of a<br />
man who was strangled would show bruises, while one who died of a<br />
gunshot wound might display a gaping tear in <strong>the</strong> chest cavity. Those<br />
afflicted by such a haunt usually fled from its presence, but this was was<br />
not usually a succesful manoeuvre as something in <strong>the</strong> job-description<br />
allowed bochdans to cross running water, a prohibition that usually halted<br />
run-of-<strong>the</strong>-mill bogeymen.<br />
A typical case was that of <strong>the</strong> "Bochdan Greve", which follwed a<br />
murderer from lowland Scotland to <strong>the</strong> docks of Halifax. Having outrun a<br />
charge of murder, <strong>the</strong> assasin was distressed when he came ashore and<br />
spotted a shadowy figure in a grey cloak waiting <strong>for</strong> him. The bochdan<br />
stood with a dog hollowed in against his leg, and said nothing, not<br />
surprising since his throat was cut. Although <strong>the</strong> face was in darkness,<br />
<strong>the</strong> murderer recognized his victim in <strong>the</strong> stance of <strong>the</strong> bochdan. Taking<br />
<strong>the</strong> first coach, <strong>the</strong> man fled to Mull River, Inverness County, Cape Breton,<br />
but his follower was as attached to him as any homing pigeon. The new<br />
neighbours of this Scot observed that he kept very peculiar company,<br />
although <strong>the</strong> bochdan never came nearer than an apple tree nearest <strong>the</strong><br />
house. There he stood, facing <strong>the</strong> front door at dusk and dawn. Every so<br />
often <strong>the</strong> bochdan must have taken a lunch break as <strong>the</strong> dog alone remained<br />
visible. Over many years hundreds of passers-by saw <strong>the</strong> vision, which<br />
entered popular folklore as "The Bochdan Greve." The follower continued<br />
active as long as this gentleman lived, and failing to get justice, he
emained as an ancestral haunt to o<strong>the</strong>r members of <strong>the</strong> family after <strong>the</strong><br />
murderer died.68<br />
The bochdan that appeared at Margaree troubled <strong>the</strong> neighbourhood<br />
because <strong>the</strong> befind felt his host had been ill-treated by <strong>the</strong> Christian<br />
church. The evolution of this spirit was traced to a suicide that took<br />
place in <strong>the</strong> early years of this century. A drunkard was found dead in a<br />
field and was buried on an island in unconsecrated ground, since <strong>the</strong> clergy<br />
regarded his passing as a suicide. Not long after "ugly noises" began to be<br />
heard from <strong>the</strong> cburial site. It was known that spirits were at large<br />
during <strong>the</strong> Yule, and one Christmas Eve a priest was crossing a small brook<br />
on a road adjacent to <strong>the</strong> island when he was attacked by <strong>the</strong> materialized<br />
bochdan;"...<strong>the</strong>y wrestled until morning, <strong>the</strong> man losing one of his braces in<br />
<strong>the</strong> encounter. But all this time he refrained from speaking to his<br />
assailant, <strong>for</strong> <strong>the</strong> Bochdan could not speak unless addressed." Luckily, <strong>the</strong><br />
clergyman had heard that <strong>the</strong> voice of <strong>the</strong> bochdan could kill. When dawn<br />
came this ghost dematerialized, but <strong>the</strong> priest was determined to<br />
eradicate <strong>the</strong> presence and went to <strong>the</strong> island. The priest blesssed <strong>the</strong><br />
grave of <strong>the</strong> poor outcast man, and arranged that <strong>the</strong> body be transferred<br />
to a church cemetary. "After this, <strong>the</strong> noises ceased; nor was anything<br />
more seen or heard at Bochdan Brook, which still bears this sinister<br />
name."69<br />
Although "bochdan" was originally used to describe befinds,<br />
especially those with a mission, it was finally extended to any dangerous<br />
apparition, thus Mrs. O.N. MacPherson of Margaree Forks defined "bodchan"<br />
more loosely as "an off-shoot of Satan."70 Mary L. Fraser confused <strong>the</strong>m<br />
with run-of-<strong>the</strong>-mill sidh-folk, and with <strong>for</strong>erunners, as <strong>the</strong> following<br />
story reveals: "One evening about fifty-one years ago a young man...was<br />
going on a message to a neighbour's house, when he saw it be<strong>for</strong>e him on<br />
<strong>the</strong> road, a very terrifying object. It was large and black and had a red<br />
light in <strong>the</strong> middle of its back. A stream of light came from <strong>the</strong> front of<br />
it, so bright he could see <strong>the</strong> shingles on <strong>the</strong> house to which he was going.<br />
It went up to <strong>the</strong> house, passed around it, and <strong>the</strong>n came <strong>down</strong> <strong>the</strong> road so<br />
68Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 83.<br />
69Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 89.<br />
70Halpert, Herbert, A Folklore Sampler, St. John's (1982) p. 14.
swiftly that he jumped aside to let it pass. Terrified he made <strong>the</strong> sign of<br />
<strong>the</strong> cross, <strong>the</strong>n looked to see <strong>the</strong> terrible bochdan. The bright front lights<br />
had turned once more to red. He heard no sound."71<br />
BODACH<br />
A mortal earth spirit, often regarded as human but<br />
sometimes identified as one of <strong>the</strong> sidh. The mate of <strong>the</strong> boabh.<br />
Gaelic, bo,cow + achdch , field; thus a herdsman, a rustic carl.<br />
Pronounced bawd-uch. This is <strong>the</strong> Cymric bwciod . The first part of this<br />
word confers with <strong>the</strong> English exclamation booh and <strong>the</strong> word moo . In<br />
addition, it is confluent with <strong>the</strong> Gaelic bog , a soft place, and bochda ,<br />
poor (see bochdan ). Related to <strong>the</strong> lowland Scottish bogle , bugill ,or<br />
boggle , <strong>the</strong> Cymric bwg or bwgll , and <strong>the</strong> English bog-man , bug-man ,<br />
booh-man , boo-beggar , bull-beggar or boogey-man , all bog-dwellers.<br />
The bodachs lived in diverse places, underground clansmen being termed<br />
bodaich na min (mine bodachs). Those at home in elderly trees were<br />
bodaich na croibhe moire (tree bodachs) while o<strong>the</strong>rs were bodaich<br />
sabhaill (barn bodachs).<br />
All were described as poorly clo<strong>the</strong>d and completely covered with<br />
hair. The brownie had nostril slits ra<strong>the</strong>r than a nose, while <strong>the</strong> highland<br />
bodach was noteworthy <strong>for</strong> webbed fingers and toes, a feature it shared<br />
with <strong>the</strong> species of banshee known as <strong>the</strong> morrigan (which, see). The<br />
bodachs were more servile than <strong>the</strong> female of <strong>the</strong>ir species often entering<br />
contracts with men. King James VI said: "The spirit appeared like a rough<br />
man, and haunted divers houses without doing any evill, but doing, as it<br />
were, necessarie turns (chores) up and <strong>down</strong> <strong>the</strong> house; yet some were so<br />
blinded as to believe that <strong>the</strong> house was all <strong>the</strong> sonsier (luckier), as <strong>the</strong>y<br />
called it, that such spirits resorted <strong>the</strong>re." The bodachs did this work in<br />
return <strong>for</strong> a small allowance of food and clothing and a permanent place in<br />
<strong>the</strong> chimney corner. They were usually invisible but sometimes took <strong>the</strong><br />
shape of farm animals.<br />
The bodach corresponds with <strong>the</strong> brownie of nor<strong>the</strong>rn England and<br />
71Fraser, Mary L., Folklore of Nova Scotia, np, nd, pp. 46-47. Twentyfive<br />
years later railway tracks were run through this region and <strong>the</strong><br />
"bochdan" was seen to be <strong>the</strong> <strong>for</strong>erunner of a locomotive and train.
lowland Scotland, with <strong>the</strong> English hobgoblin, <strong>the</strong> German kobold and <strong>the</strong><br />
Scandinavian nis. According to tradition, he presented himself to <strong>the</strong><br />
patriarch of a family when he went looking <strong>for</strong> work. If accepted, he put<br />
on his cloak of invisibility and never reappeared except to reintroduce<br />
himself to some new master upon <strong>the</strong> death of <strong>the</strong> lord of <strong>the</strong> household.<br />
After dark, <strong>the</strong> bodach per<strong>for</strong>med all of <strong>the</strong> usual farm chores in<br />
exchange <strong>for</strong> board and a small food and clothing allowance. The food<br />
would have been a small portion of bread and honey and a bit of milk, or a<br />
sample of homebrew placed near <strong>the</strong> fireplace in a hollowed stone bowl.<br />
It was though absolutely necessary to bring samples of ale and newly<br />
<strong>for</strong>med butter to <strong>the</strong> bodach "<strong>for</strong> <strong>the</strong> luck of <strong>the</strong> house." Bodachs were<br />
usually given a single stook of grain which stood unprotected in <strong>the</strong> frame<br />
yard. In spite of its exposed location this haystack was never disturbed<br />
by <strong>the</strong> <strong>wind</strong>. Bodachs were more serious minded than brownies and<br />
reacted badly when offended. Like <strong>the</strong> Scots, with whom <strong>the</strong>y boarded,<br />
<strong>the</strong>y bristled at anything resembling charity, and given foood that seemed<br />
to fine <strong>for</strong> <strong>the</strong>ir palate, or clothing that seemed excessive to <strong>the</strong>ir sense<br />
of fashion, <strong>the</strong>y would leave <strong>the</strong> farm taking <strong>the</strong> luck of <strong>the</strong> farm with<br />
<strong>the</strong>m.<br />
The name survives in Atlantic Canada, but <strong>the</strong> original meaning is<br />
largely lost: "Used in a derogatory fashion to describe an old man; an old<br />
fella who's past it. A churl, a boor, a niggardly fellow, a mutchkin."72<br />
My great-grandfa<strong>the</strong>r, Thomas Alexander <strong>Mackay</strong>, lived at Bonny<br />
River, New Brunswick, after his family emigrated <strong>the</strong>re from Glasgow in<br />
1828. Like all his Scottish neighbours, he was accompanied by a hearthspirit,<br />
which some suspected projected itself into <strong>the</strong> family cat. In any<br />
event, <strong>the</strong> brownie bowl was dutifully filled at night and always found<br />
empty by dawn. His wife, Priscilla Williamson, recognized <strong>the</strong><br />
perogatives of <strong>the</strong> bodach, which explains why she would never shake <strong>the</strong><br />
crumbs from a table-cloth or sweep <strong>the</strong> floor after <strong>the</strong> setting of <strong>the</strong> sun.<br />
These were <strong>the</strong>n <strong>the</strong> duties of <strong>the</strong> bodach and he was angered when men or<br />
women suggested that he was inacapable or inefficient. There were tales<br />
of farmers who had crossed <strong>the</strong>ir bodach by such simple acts: Once a<br />
young girl responsible <strong>for</strong> replenishing <strong>the</strong> brownie stone filled it first<br />
72Prastt, Dictionary opf Prince Edward Island English, Toronto<br />
(1988) p. 210.
with honey and <strong>the</strong>n with oatmeal and a spot of cream. Thinking <strong>the</strong> usual<br />
sweet stuff had been omitted, <strong>the</strong> bodach flew into a rage and rushed to<br />
<strong>the</strong> barn where he broke <strong>the</strong> neck of a prized cow. In a more reflective<br />
mood, he went back to his oatmeal and discovered his mistake. At that he<br />
compensated <strong>the</strong> farmer by leaving a pile of woodchips on <strong>the</strong> table. These<br />
turned to gold with <strong>the</strong> rising of <strong>the</strong> sun.<br />
The bodach may have been <strong>the</strong> befind, or familiar, of a human<br />
magician, but no distinction was made between bodachs belonging to <strong>the</strong><br />
sidh and those of human clans. The bodachs described by Mary L. Fraser<br />
were certainly well versed in <strong>the</strong> druidheachd. We are not told how many<br />
<strong>the</strong>re were, but all were fisherman on <strong>the</strong> Cape Breton shore. They were<br />
also bachelors as <strong>the</strong>y were in <strong>the</strong> habit of making full use of <strong>the</strong>ir<br />
weekends: "On Saturday might <strong>the</strong>y would jump, each one into a bailing<br />
can and would sail away to parts unknown. On Monday morning <strong>the</strong>y would<br />
all come back, each one with a clean "shift" (shirt)."73<br />
A little more credible is <strong>the</strong> following account given by <strong>the</strong> Pictou<br />
County historian Frank H. Patterson: "...<strong>the</strong>re lived at Tatamagouche (Nova<br />
Scotia) an old sea captain who sailed his little shallop between here and<br />
"<strong>the</strong> Island" (Prince Edward Island). One day he was sailing <strong>the</strong>re under a<br />
steady and favorable breeze when suddenly in <strong>the</strong> Strait, far from land and<br />
in deep water, his vessel, without any reason wahatever suddenly stopped.<br />
An ordinary mariner would have been at a loss to understand so strange a<br />
phenomenon but this old salt was not only a masterof <strong>the</strong> waters...he was<br />
a master of witchcraft as well. He knew his plight had been wished on<br />
him (by an enemy)...His fingers ran through his long grisly beard, and<br />
across his wea<strong>the</strong>r-beaten features came a cunning, confident smile. He<br />
lashed <strong>the</strong> wheel and <strong>the</strong>n disappeared in <strong>the</strong> cabin. In a moment he<br />
reappeared, carrying in one hand an old musket...in <strong>the</strong> o<strong>the</strong>r a rough slab<br />
(of wood) on which he had sketched <strong>the</strong> likeness of his enemy...Placing <strong>the</strong><br />
slab by <strong>the</strong> mast he shot at it...Scarcely had <strong>the</strong> report died away when <strong>the</strong><br />
vessel began to move and <strong>the</strong> spray was flying from beneath her clumsy<br />
bow and at <strong>the</strong> stern a happy sea captain wore a smile that would not wear<br />
off..."74<br />
57.<br />
73Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 65.<br />
74Patterson, Frank H., A History of Tatamagouche, Halifax (1917), p.
One of Helen Creighton respondants at Allandale, Nova Scotia, has<br />
explained <strong>the</strong> intention of this counter-charm: "Fishermen here used to<br />
make a drawing of <strong>the</strong> person <strong>the</strong>y thought responsible <strong>for</strong> bad luck and<br />
<strong>the</strong>y would put it (<strong>the</strong> image) up on <strong>the</strong> mast. Then <strong>the</strong>y would shoot at <strong>the</strong><br />
hand or some part that would bbe mutilated, believing that in whatever<br />
place <strong>the</strong> image was pierced, <strong>the</strong> witch would suffer. The young men knew<br />
about this and sometimes made images <strong>for</strong> fun, but <strong>the</strong>y noticed when <strong>the</strong>y<br />
did this something always happened (to <strong>the</strong> person who was<br />
represented).75<br />
Daddy Red Cap was <strong>the</strong> nickname of a bodach who plagued Allandale.<br />
The fact that he was given this name suggests he was considered a<br />
dangerous creature, <strong>for</strong> <strong>the</strong> redcaps were evil goblins who inhabited <strong>the</strong><br />
wastelands at <strong>the</strong> border of England with Scotland. They occupied ruined<br />
towers and castles and waylaid travellers, re-dying <strong>the</strong>ir cylindrical,<br />
flat-topped hats in human blood after each night of mayhem.<br />
It was said that <strong>the</strong> bodach had once bargained to buy a cow, but <strong>the</strong><br />
owner refused to sell. Shortly after, a snow-white bumblebee appeared on<br />
<strong>the</strong> rump of <strong>the</strong> animal and it lost <strong>the</strong> ability to give milk. Citizens of<br />
Allandale were sure this was <strong>the</strong> befind of Old Daddy Red Cap, who had<br />
also cast spells against people he disliked.<br />
Un<strong>for</strong>tunately <strong>for</strong> him, it is simply not true that "<strong>the</strong> Devil looks<br />
after his own!" His first set-back came when his wife agreed to<br />
apprentice a visitor from <strong>the</strong> neighbouring village of Black Point. The<br />
woman was made aware of <strong>the</strong> initiation rites of <strong>the</strong> sgoil dubh, or black<br />
arts, being told she would have to curse her fa<strong>the</strong>r and mo<strong>the</strong>r, sign a<br />
"lease of her soul" contracting in blood. She had arrived at <strong>the</strong> point in <strong>the</strong><br />
ritual where she was required to say aloud, "I sell my soul to <strong>the</strong> devil',"<br />
when she had second thoughts. Instead she said, "I sell my soul to <strong>the</strong><br />
Lord!" A terrible commotion followed, and <strong>the</strong> Mrs. Daddy Red Cap cowered<br />
be<strong>for</strong>e a ga<strong>the</strong>ring cloud of darkmesss crying, "You've ruined me, you've<br />
ruined me!" The accolate retreated so that she did not see what followed,<br />
but <strong>the</strong> disappearance of <strong>the</strong> boabh from <strong>the</strong> community was noted shortly<br />
afterwards.<br />
75Creighton, Helen, Bluenose Magic, Toronto (1978), p. 41.
Fanny W. had no quarrel with Daddy Red Cap, but hearing that nine<br />
new needles boiled in human or animal urine was a countermeasure<br />
against <strong>the</strong> craft, tried it while concentrating her attention on <strong>the</strong> old<br />
man. To her surprise, this act called him to her doorstep, and she noted<br />
with horror that a sharp stick protruded from his arm. "Pull it out, pull it<br />
out!" he demanded, and she complied breaking <strong>the</strong> spell against him.<br />
He recovered from this, but it did not disuade him from turning his<br />
craft against a number of local fishermen. At sea in <strong>the</strong> waters off Cape<br />
Breton <strong>the</strong>y were without fish, decided that, "old Daddy Red Cap has<br />
bewitched us." They drew an effigy of <strong>the</strong> fish-robber, hammered it to <strong>the</strong><br />
mast of <strong>the</strong>ir ship, and ground up a silver dime to make appropriate shot.<br />
They put this in <strong>the</strong>ir shot gun, and fired away, hitting <strong>the</strong> image in <strong>the</strong><br />
eye. After that, <strong>the</strong> fishing improved so that <strong>the</strong>y <strong>for</strong>got about <strong>the</strong> old<br />
bodach. Back at <strong>the</strong> wharf <strong>the</strong>y enquired after <strong>the</strong> news of <strong>the</strong> day, and<br />
were told that little had transpired, but that Daddy Red Cap had fallen on<br />
his picket fence and damaged his right eye.<br />
While this did not dispose of him, he suffered a long recuperation<br />
and died of a heart attack. During his wake, relatives were ga<strong>the</strong>red in<br />
one room, and acquaintances in ano<strong>the</strong>r. His befind signalled his leaving<br />
with a number of terrific crashing sounds. Both groups rushed to <strong>the</strong><br />
opposite room, supposing <strong>the</strong> supernatural noises to have come from <strong>the</strong>re,<br />
but <strong>the</strong>re was no visible explanation <strong>for</strong> <strong>the</strong> sound in ei<strong>the</strong>r place.76<br />
The chief blighting-power of <strong>the</strong> bodach was <strong>the</strong> evil-eye. Nova<br />
Scotian writer, Neil MacNeil saw this magic in operation in <strong>the</strong> 1920's:<br />
"Grandfa<strong>the</strong>r and I were riding in our buggy...We stopped to pass <strong>the</strong> time<br />
of day with a neighbour. Grandfa<strong>the</strong>r and <strong>the</strong> neighbourt asked about each<br />
o<strong>the</strong>r's families and about <strong>the</strong> crops, and made small talk about o<strong>the</strong>r<br />
matters. In <strong>the</strong> course of conversation I noticed <strong>the</strong> neighbour looking<br />
intently at Old Maud, Grandfa<strong>the</strong>r's mare, which was standing relaxed and<br />
glad of <strong>the</strong> chance to rest. "That's a fine animal you have, Michael Eoin,"<br />
remarked <strong>the</strong> neighbour. "Indeed she is, and may Saint Columba bless her,"<br />
replied Grandfa<strong>the</strong>r. Shortly after this we were on our way; but something<br />
happened to Old Maud. The mare limped badly in her hind right foot...I was<br />
doing <strong>the</strong> driving. I thought she had picked up a stone in her shoe, or that a<br />
nail or stone had injured her hoof. I got out and examined <strong>the</strong> hoof and<br />
76Creighton, Helen, Bluenose Magic, Toronto (1978), p. 41.
found nothing wrong with it. We drove on and Old Maud was as lame as<br />
ever. Grandfa<strong>the</strong>r, who was watching <strong>the</strong> per<strong>for</strong>mance in silence, finally<br />
spoke. "that neighbour has <strong>the</strong> eveil eye," he said. "That is why I asked <strong>for</strong><br />
St. Columba's blessing on <strong>the</strong> poor creature. I was trying to save her.<br />
Water off silver will cure <strong>the</strong> spell. So let her move along gently until we<br />
reach some water." This we did. When we reached a small brook I stopped<br />
<strong>the</strong> horse and Grandfa<strong>the</strong>r lent me a silver coin. Under his instructions I<br />
held it in my cupped hand and dipped some water from <strong>the</strong> stream. I<br />
rubbed <strong>the</strong> water first and <strong>the</strong>n <strong>the</strong> coin on Old Maud's leg and hoof. After<br />
some of this Grandfa<strong>the</strong>r remarked: "That will do." I got back in <strong>the</strong> buggy<br />
and we drove off. Old Maud's limp was gone, in fact I never saw her more<br />
happy or more sprightly."77<br />
When <strong>the</strong> Reverand James MacGregor came out to Pictou township in<br />
<strong>the</strong> 1780's it was said that he was "beset on all sides with <strong>the</strong><br />
superstitious beliefs of <strong>the</strong> settlere. While he did his best to overcome<br />
<strong>the</strong>ir fear of witches, fairies and beasties, he was to contend with this<br />
problem until his death." Some of <strong>the</strong> settlers were certain that he was a<br />
Christian bodach, and one elderly lady insisted that he lay hands on <strong>the</strong>ir<br />
sick cow to drive off <strong>the</strong> evil spirit that was causing it to be ill. Pushed<br />
to his limit, he at last gave in, and laying a stick on <strong>the</strong> animals rump,<br />
declared, "If you live you live, and if you die you die." Fortunately <strong>for</strong> his<br />
reputation as a magician <strong>the</strong> animal recovered. There was a sequel. The<br />
minister was afterwards <strong>for</strong>ced to bed with an abcess in his throat which<br />
nearly blocked his breathing. This same old lady approached his bed-side<br />
and reiterated MacGregor's "god-spell": "If you live you live, if you die you<br />
die." This teased <strong>the</strong> clerics funny-bone and he laughed aloud in spite of<br />
his discom<strong>for</strong>t. At that <strong>the</strong> tumour burst, he regained his breath, and was<br />
soon up and about.<br />
This rein<strong>for</strong>ced his reputation, and not long after a farmer arrived<br />
saying his horse had wandered and could Dr. MacGregor please locate <strong>the</strong><br />
animal? The minister protested that he had no supernatural powers but he<br />
did recollect seeing a stray animal earlier in <strong>the</strong> day. He mentioned this<br />
to <strong>the</strong> man saying, "Perhaps it is yours." As this was <strong>the</strong> case, word<br />
spread that <strong>the</strong> "Spirit of God" enabled Jam,es MacGregor to per<strong>for</strong>m<br />
pp. 82-83.<br />
77MacNeil, Neil, The Highland Heart In Nova Scotia, New York (1948),
miracles equal to that of any pagan bodach.78<br />
BODACH NA CROIBHE MOIRR<br />
Gaelic, see bodach . A sub-species: na croibhe moirr , of <strong>the</strong> great<br />
and ancient oak tree. Great may also be translated as large. Croibhe<br />
resembles croich , a gallow tree, and also cro , blood, raw flesh or death.<br />
This bodach is pictured as a strong, wirey little man as gnarled and<br />
stout as his parent oak. The oak-tree man was actually one with <strong>the</strong><br />
spirit of his tree and when it fell, he died. He was <strong>the</strong>re<strong>for</strong>e obsessively<br />
protective of his home, his liveliheed and his second soul. The oak was<br />
<strong>the</strong> preferred resting-place of <strong>the</strong> spirits of <strong>the</strong> pagan thunder-gods, so<br />
<strong>the</strong>se creatures can be seen as demoted gods, quite possibly <strong>the</strong> spirits<br />
consulted by <strong>the</strong> ancient "draoi" or druids, whose religion centered on <strong>the</strong><br />
worship of this species of tree. In <strong>the</strong> past ancient trees were reserved<br />
to <strong>the</strong> crown, and <strong>the</strong> peasent was only allowed deadwood, that which he<br />
could pull away from <strong>the</strong> living tree "by hook or by crook". At that, it was<br />
always considered good manners to ask a tree permission where wood was<br />
to be removed. A typical charm had to be repeated three times: "Great<br />
oak-man, give of your wood, and when my spirit has gone to earth and tree,<br />
<strong>the</strong>n I will give <strong>the</strong>e of mine!" This was made a firm contract by spitting<br />
three times against <strong>the</strong> roots. Those who cut without <strong>for</strong>malities often<br />
lost <strong>the</strong>ir eyesight or <strong>the</strong>ir health when a limb fell on <strong>the</strong>m. More often,<br />
<strong>the</strong> adventurer was not stricken but his wife, children or cattle were<br />
destroyed by <strong>the</strong> oak-tree man. If this danger was noted, <strong>the</strong> wounded tree<br />
was sometimes diverted from antagonistic action after being offered a<br />
libation of milk or ale.<br />
The village of Tusket, Nova Scotia, lies ten miles away from <strong>the</strong><br />
larger town of Yarmouth. It was once noted <strong>for</strong> "a large, ra<strong>the</strong>r ungainly,<br />
oak tree growing on <strong>the</strong> bank of an ocean inlet beside <strong>the</strong> village's main<br />
road. The branches are gnarled and crooked and <strong>the</strong> tree has a ra<strong>the</strong>r<br />
ominous aura surrounding it. It is said that it was from this tree that <strong>the</strong><br />
early settlers of <strong>the</strong> area hanged condemned criminals or victims of<br />
lynching gangs. The tree was not removed when <strong>the</strong> road was<br />
made...because an axe would not scar it nor could oxen pull it from <strong>the</strong><br />
78Sherwood, Roland H., Pictou Pioneers, Windsor (1973), pp. 72-73.
ground.79<br />
Our ancestors might have argued that <strong>the</strong> spirits of hard men were<br />
added to that of <strong>the</strong> tree, giving it unusual physical strength. It was wellknown<br />
that oaks were slow to die. When <strong>the</strong>y fell, <strong>the</strong> stump typically<br />
became <strong>the</strong> root <strong>for</strong> a coppice haunted by <strong>the</strong> spirits of many bodachs.<br />
These sidh-folk were distressed at <strong>the</strong> loss of <strong>the</strong> tree and often blamed<br />
men <strong>for</strong> <strong>the</strong> damage. They <strong>the</strong>re<strong>for</strong>e offered dfood to passing mortals, and<br />
<strong>the</strong> dainties were tempting, but had to be refused as <strong>the</strong>y were fungal<br />
growths disguised by magic.<br />
Wood taken from fallen oaks, hanging trees, or <strong>the</strong> remains of a<br />
shipwreck carried spirits with <strong>the</strong>m which were not always com<strong>for</strong>table<br />
in <strong>the</strong> homes of <strong>the</strong> living. At Victoria Beach, Nova Scotia, Joseph Casey<br />
told of a cradle fashioned from such wood by his great grandfa<strong>the</strong>r: "(He)<br />
had started out to be a priest but he changed to become a Baptist minister<br />
and was married three times. He made a cradle that was as long as a cot<br />
and pretty soon <strong>the</strong>y noticed that <strong>the</strong> cradle rocked whe<strong>the</strong>r <strong>the</strong> baby was<br />
in it or not...Some people who used it said that hymn music would come<br />
from it." Casey's mo<strong>the</strong>r confirmed her son's story adding that she had<br />
seen <strong>the</strong> cradle rock by itself but had not heard <strong>the</strong> music. The cradle was<br />
eventually loaned to a friend, but she found its actions so uncanny she<br />
returned it. "The cradle now belongs to people who keep it in <strong>the</strong>ir<br />
attic."80<br />
BODACH SABHAL<br />
Gaelic, see bodach , above. Ano<strong>the</strong>r sub-species identified by sabhal<br />
as resident in <strong>the</strong> barn. The noun confers with <strong>the</strong> English word stable<br />
through a Brythonic root word. This creature corresponds exactly with <strong>the</strong><br />
English barguest or barn-ghost.<br />
Thomas Keightley speaks of <strong>the</strong> boggart and barguest of Yorkshire,<br />
noting that <strong>the</strong> <strong>for</strong>mer "is <strong>the</strong> same as <strong>the</strong> brownie or kobold (of Germany);<br />
<strong>the</strong> latter, whose proper name is barn-ghaist, or barn-spirit, keeps<br />
without, and usually takes <strong>the</strong> <strong>for</strong>m of some domestic animal." An earlier<br />
79Halpert, Herbert, A Folklore Sampler, St. John's (1982), p. 7.<br />
80Creighton, Helen, Bluenose Ghosts, Toronto (1976), p. 164.
account says that, "The barguest used also to appear in <strong>the</strong> <strong>for</strong>m of a great<br />
mastiff-dog, and terrify people with his skrikes (shrieks) There was a<br />
barguest named <strong>the</strong> pick-tree-brag whose usual <strong>for</strong>m was that of a little<br />
galloway (horse) in which shape a farmer, still or lately living, reported<br />
that it had come to him one night as he was going home; that he got upon<br />
it and rode very quietly till it came to a pond, to which it ran and threw<br />
him in, and went laughing away." The highland barn brownies had a great<br />
love of horses which <strong>the</strong>y often rode as well as emulated. Where <strong>the</strong>y<br />
were exuberant <strong>the</strong> horse was sometimes left panting and exhausted by<br />
morning. In a foul mood, <strong>the</strong>y sometimes lutinized <strong>the</strong> tails or manes of<br />
animals, giving <strong>the</strong> herdsman and impossible job <strong>for</strong> <strong>the</strong> daylight hours.<br />
They were usually propitiated with a stack of straw, which was never<br />
disturbed, even by <strong>wind</strong>s of hurricane <strong>for</strong>ce. Bodachs sometimes<br />
consented to mow and thresh <strong>the</strong> grain crop, but were hot-tempered and if<br />
criticized might respond by taking <strong>the</strong> harvest and dumping it in a remote<br />
location.<br />
BOGEYMAN<br />
A mortal water-spirit, usually restricted to bogs and<br />
swamps.<br />
Gaelic, bog , a low area partially floooded with water, from which<br />
<strong>the</strong> Lowland Scots bogle , literally a little bog man or bogger , a<br />
scarecrow or bodach. Note also boban and bobug Gaelic words<br />
sometimes applied affectionately to small boys. The source here is taken<br />
as <strong>the</strong> Middle Irish boban , a calf, from bo, a cow. These confer with <strong>the</strong><br />
bocan , or hobgoblin of Gaelic myth. The bogeymen are characterized in<br />
several obsolte expressions, notably: bog , a surly person; boggard , a<br />
latrine; bogger , one who works at <strong>the</strong> home of his employer, especially a<br />
shoe-maker or repairer; bogging , peddling or hawking from door-to-door;<br />
boggish , a boorish person given to bragging and cursing, especially a<br />
person who drank excessively. Until recently a bug was known to be a<br />
vain, conceited, boastful individual. ; boggle-de-botch , a total screwup;<br />
bogus , watered-<strong>down</strong> rum; bogie , a low solidly built mechanism,<br />
especially an early railway cart. Bogan is <strong>the</strong> Anglo-Saxon descriptive<br />
<strong>for</strong> a boastful person. The word bogie was <strong>the</strong> base <strong>for</strong> our word buggy ,<br />
a high-wheeled vehicle which would keep <strong>the</strong> peddlar's goods clear of<br />
water and mud. Confers with bodach and <strong>the</strong> various English species,<br />
namely, boggle , bogy , boogy-boo , bogie , bug-a-booh , bugill ,
oggart , bogan , booman , boogeyman , bugleman , bullerman ,<br />
bullbeggar . bugman , bug , bugbear , bugaboo , buck , pug , puck , or<br />
puck-hairy . Related Celtic species include <strong>the</strong> Cymric pwcca which is<br />
<strong>the</strong> Gaelic pooka . In tracking related names, Sir Francis Palgrave has<br />
helped to characterize <strong>the</strong> bogle: The Anglo-Saxon poecan means to<br />
deceive, or seduce; and <strong>the</strong> Low Saxon picken to gambol; pickeln , to play<br />
<strong>the</strong> fool; <strong>the</strong> Icelandic pukra , to steal secretly; and <strong>the</strong> Danish pukke , to<br />
scold.<br />
Bogeyman was <strong>the</strong> common <strong>for</strong>m in Atlantic Canada, while booman<br />
or boo-beggar seems to be have been preferred in Newfoundland.<br />
Notice that <strong>the</strong> bogeymen frequently carried <strong>the</strong>ir goods in bags, sacks or<br />
pouches, and that poca is still <strong>the</strong> Gaelic word <strong>for</strong> a sack. Our word<br />
pocket may come from this source and is related to <strong>the</strong> Anglo-Saxon<br />
words pucca and bucca , a pocket and a he-goat, respectively. It is<br />
suspected that all of <strong>the</strong>se correponded with <strong>the</strong> Old German,<br />
tanherabogus , a goblin or devil.<br />
One man described an encounter with a bogey who was "as tall as a<br />
tree with arms like logs, speckled all over (freckled?)" A resident of<br />
South River Lake, Nova Scotia, insisted he was assaulted by "a blanket"<br />
which trans<strong>for</strong>med itself into "a fleece of wool" and finally reconstituted<br />
itself as "a round black ball." A traveller at East River Point, in that same<br />
province, was less certain what opposed him but found <strong>the</strong> road blocked by<br />
"a black thing." Returning home he took <strong>down</strong> his shotgun and returned to<br />
<strong>the</strong> wayside intending to blast this bogeyman into <strong>the</strong> beyond. His family<br />
members, remembering o<strong>the</strong>r incidents where bullets had ricocheted from<br />
such creatures killing <strong>the</strong> marksman, blocked him from this ef<strong>for</strong>t. A<br />
Ro<strong>the</strong>say, New Brunswick man on <strong>the</strong> road to his weekly hand of <strong>for</strong>tyfives<br />
at <strong>the</strong> village fire hall was driven to <strong>the</strong> pavement by a stunning<br />
blow to his right shoulder. He could see nothing in <strong>the</strong> darkness but later<br />
said that <strong>the</strong> blow came as, "a great thudding whack, like that given by <strong>the</strong><br />
flat of a hand." His <strong>wind</strong> knocked from him, he looked up and thought he<br />
saw "an enormous black man wearing a derby." Ano<strong>the</strong>r memorable attack<br />
took place in <strong>the</strong> Dagger Woods of Nova Scotia where a farmer was driving<br />
his team and wagon through <strong>the</strong> darkened <strong>for</strong>est. Suddenly <strong>the</strong> horses<br />
refused to move and <strong>the</strong> farmer got <strong>down</strong> to assess <strong>the</strong> difficulty. In midstep<br />
he was swept away on a whirl<strong>wind</strong> and recovering, found himself<br />
seated on <strong>the</strong> ground, facing backwards, between his two sweating<br />
completely immobilized animals. He immediately turned <strong>the</strong> team about
and had no difficulty retreating back <strong>down</strong> <strong>the</strong> road. Bougies were known<br />
in <strong>the</strong> Acadian countryside, where <strong>the</strong>y were seen travelling as a single<br />
ball of cold light. "Bougie" is retained in <strong>the</strong> French language as a measure<br />
of light intensity, one unit equalling a candlepower.<br />
The bogeymen attempted to terrify, or mislead, men. Failing this<br />
<strong>the</strong>y sometimes assaulted people at night and Robert Lowe of Moser's<br />
River, Nova Scotia, was one of <strong>the</strong>ir victims. He noted that <strong>the</strong> thing that<br />
struck him in <strong>the</strong> dark "was pretty powerful to be a person, but it was too<br />
dark to see anything. It was raining, so not very likely any normal person<br />
would be hiding in <strong>the</strong> bushes." Feeling outmatched Lowe took <strong>the</strong> sensible<br />
route of running <strong>for</strong> his own doorstep, and inside equipped himself with a<br />
lantern and a gun. In <strong>the</strong> best tradition of men who return again and again<br />
to haunted houses to face a virulent monster, Lowe went back to <strong>the</strong><br />
scene of <strong>the</strong> attack. Something came running at him out of <strong>the</strong> <strong>the</strong> pitchblackness<br />
and he fled without firing a shot. The next night he heard <strong>the</strong><br />
bug-man rustling <strong>the</strong> leaves in <strong>the</strong> woods close to his house. The morning<br />
after both incidents he emerged at dawn to look <strong>for</strong> prints or some signs<br />
of damaged trees or brush, but <strong>the</strong>re was never anything to be seen in <strong>the</strong><br />
damp soil except <strong>the</strong> prints of his own boots.<br />
BOG TROTTER<br />
A bogeyman; see entry above.<br />
Middle English, trotten , <strong>the</strong> gait of a horse where <strong>the</strong> paired legs<br />
move in diagonals. From Teutonic models, similar to <strong>the</strong> English word<br />
tread . The pace of servants Note also trot , a toddler, an old woman, or a<br />
fishing line fitted with hooks at intervals.<br />
BOOBAGGER<br />
A mortal-earth spirit restricted to <strong>the</strong> outback.<br />
Middle English, boo or booh , interjection, imitative of <strong>the</strong> low of a<br />
cow or <strong>the</strong> hoot of an owl + bagge , a sack purse or pouch; a container <strong>for</strong><br />
loot. Boo, probably derived from <strong>the</strong> Gaelic bo, a cow. was originally an<br />
expression of contempt, aversion or hostility directed against enemies in<br />
order to stratle or frighten <strong>the</strong>m. It was sometimes used as a means of<br />
maintaining contact betweeen members of a host who lay in ambush. The
word bag may be from <strong>the</strong> Old French bague , ultimately based on classical<br />
models. In addition to <strong>the</strong> usual meanings it was a name applied to <strong>the</strong><br />
bagpipes played by rustics and <strong>the</strong> udder of a cow.<br />
In Europe, when children expressed a desire to go into <strong>the</strong> distant<br />
fields to pick <strong>the</strong> blue cornflowers or <strong>the</strong> red poppies, adults used to warn<br />
<strong>the</strong>m that <strong>the</strong> Corn-mo<strong>the</strong>r was in <strong>the</strong> corn and would catch <strong>the</strong>m. There<br />
were also Pea-mo<strong>the</strong>rs, Rye-mo<strong>the</strong>rs, Wheat-mo<strong>the</strong>rs, Oat-mo<strong>the</strong>rs and<br />
Barley-mo<strong>the</strong>rs in various regions depending on <strong>the</strong> dominant crop. These<br />
were <strong>the</strong> spirits entrapped in <strong>the</strong> last sheath of harvest as <strong>the</strong> harvest<br />
doll, sometimes entitled <strong>the</strong> Old Woman, Old Grandmo<strong>the</strong>r, Great Mo<strong>the</strong>r,<br />
wrach, hag, or cailleach. Less often <strong>the</strong> last sheaf of <strong>the</strong> grain-crop was<br />
<strong>the</strong> Old Man or field buck. This character was thought a hazard to adult<br />
reapers, who seeing one of <strong>the</strong>ir number trip in <strong>the</strong> field might say, "<strong>the</strong><br />
Harvest-goat has pushed him," or "The Rye-wolf has him by <strong>the</strong> throat." In<br />
Mecklenberg, <strong>the</strong> last of <strong>the</strong> grain was called <strong>the</strong> Wolf and it was said that<br />
<strong>the</strong> man or woman who reaped it "had <strong>the</strong> Wolf". Moreover that person was<br />
afterwards identified as <strong>the</strong> Wolf and was expected to return to <strong>the</strong> farm<br />
where he symbolically "bit" <strong>the</strong> hand of <strong>the</strong> lady of house being given a cut<br />
of meat <strong>for</strong> this "service." In o<strong>the</strong>r places, a wolf-figure was fashioned<br />
from <strong>the</strong> grain and paraded be<strong>for</strong>e <strong>the</strong> homecoming harvesters. J.G. Fraser<br />
says that <strong>the</strong> Wolf was often dressed in human clothing exactly like our<br />
local mummers. In some traditions, <strong>the</strong> corn-buck, boarded through <strong>the</strong><br />
winter in <strong>the</strong> farmhouse, ready to reinvigorate <strong>the</strong> crops when he was<br />
returned to <strong>the</strong> fields in <strong>the</strong> spring. Elsewhere, <strong>the</strong> last sheaf was left<br />
standing in <strong>the</strong> fields as a treat <strong>for</strong> Odin's horse at <strong>the</strong> time of Mo<strong>the</strong>r<br />
Night (Dec. 23). Whe<strong>the</strong>r <strong>the</strong>y were hausbockes (house bucks) or<br />
kornbockes (field bucks) <strong>the</strong> boo-baggers had access to men's homes at <strong>the</strong><br />
Yule and being "irascible" were particularly useful in cowering<br />
disobedient children at any season of <strong>the</strong> year. In German areas of<br />
Maritime Canada, children were told to expect Knecht Ruprecht as <strong>the</strong><br />
companion of Kris Kringle or Santa Claus. Both carried sacks, but Kris<br />
Kringle gave gifts from his, while Ruprecht used his to carry bad children<br />
away. The Irish pooka, <strong>the</strong> German juudel and <strong>the</strong> klausbauf "have all been<br />
accused of <strong>the</strong> most heinous crimes, from child-molesting to kidnapping,<br />
and murder."<br />
The boobagger is <strong>the</strong> Newfoundland version of this of <strong>the</strong> field buck<br />
or bogeyman. Folklorist John D.A. Widdowson says that <strong>the</strong>se "powerful<br />
and mysterious beings" are found in four locales: 1. Places of potential
danger, e.g., harbours, rivers, ponds, brooks and wells; wharfs and stages,<br />
cliffs, rocks and caves; marshes, barrens and woods; old dilapitated<br />
buildings; root cellars. 2. Places where human beings often felt afraid or<br />
apprehensive. e.g., dark places, narrow lanes asnd paths, bridges, lonely<br />
places, graveyards, hollows, places shaded by trees. 3. Places from which<br />
children are <strong>for</strong>bidden, to prevent <strong>the</strong>m from causing damage or o<strong>the</strong>rwise<br />
interfering with adult activities, e.g., vegetabler gardens and fields of<br />
growing crops; barns and o<strong>the</strong>r buildings where animals are kept;<br />
workshops, storage sheds and various rooms, closets and cupboards inside<br />
<strong>the</strong> house itself. 4. Places associated with some unpleasant or frightening<br />
event, e.g., localities where a murder or suicide has been committed,<br />
where unexplained noises have been heard, or lights or o<strong>the</strong>r<br />
manifestations seen."<br />
While it was thought inadvisible <strong>for</strong> children to go into such places,<br />
some of <strong>the</strong>se were avoided by adults, especially if <strong>the</strong>y happened to be<br />
travelling alone. "Danger might threaten <strong>the</strong>re in many <strong>for</strong>ms, whe<strong>the</strong>r<br />
from <strong>the</strong> natural hazards of <strong>the</strong> environment, or from robbery or <strong>the</strong> attack<br />
of some person or animal."<br />
Widdowson says that "One of <strong>the</strong> most common functions of threats<br />
in Nerwfoundland is to get children indoors be<strong>for</strong>e dark and to prevent<br />
<strong>the</strong>m from going out after dusk. Children are told to be in by a ceratin<br />
hour, or to be home be<strong>for</strong>e dark, and <strong>the</strong>y are also told to come home early<br />
if it is foggy or stormy. Once indoors <strong>the</strong>y are warned not to go out in <strong>the</strong><br />
darkness <strong>for</strong> fear of various nocturanl figures which are said to be<br />
llurking outside. These same figures, especially those in <strong>the</strong> boo/bogey<br />
group are used to encourage children to go to sleep...In addition threats are<br />
used to encourage children to co-operate...Threats are used mostly <strong>for</strong> <strong>the</strong><br />
good of <strong>the</strong> child...and sometimes <strong>for</strong> <strong>the</strong> peace of mind (of <strong>the</strong> adult or as)<br />
and outlet <strong>for</strong> <strong>the</strong>ir aggression and hostility. Much depends on <strong>the</strong> mood of<br />
<strong>the</strong> adult, who may threaten <strong>the</strong> child ei<strong>the</strong>r playfully or<br />
seriously...Although <strong>the</strong> child eventually realizes that <strong>the</strong> verbal controls<br />
are merely a device to encorage accepable behaviour, <strong>the</strong> more serious<br />
threats, especially in his early years, may induce him to believe in <strong>the</strong><br />
existence of threatening figures..."<br />
BOO-OINAK<br />
An Indian magician.
Wabenaki, Passamaquoddy, represented elsewhere as bouin or<br />
pouin . Confers with <strong>the</strong> Innu angakok. Noter <strong>the</strong> resemblance to Gaelic<br />
personalities as listed above. The abilities of <strong>the</strong>se people centred on<br />
maya or “illusion.” It is said that storms raised by <strong>the</strong>se people are “<strong>the</strong><br />
worst of all.”<br />
BRIDDEG<br />
The mortal <strong>wind</strong>-spirit which serves as <strong>the</strong> banshee of <strong>the</strong><br />
Fergussons of Glenshellish in Scotland and abroad.<br />
Gaelic, bridd , bride+ eag , eagid , fear, both feminine. Confers with<br />
brigh , <strong>the</strong> essence, substance or essential meaning of a thing, and<br />
briagha , adj. fine or beautiful. Confers with brideach , a dwraf. The root<br />
word may be brg , high, after Brighde , whose name translates as Brigit ,<br />
Brigte , Brigtae , Brgnti , or Bride , after <strong>the</strong> old Gaelic goddess of<br />
married and filial love, poetry, <strong>the</strong> heath, andhome. Her tribe was <strong>the</strong><br />
Brigantes , who supposedly came to Ireland from Belgium by way of<br />
Britain. Her name was diminished as "bridey ", a working woman and she<br />
was <strong>the</strong> keeper of perpetual fires used in <strong>the</strong> smelting of metals. Her day<br />
was known as Brighdfeas , or Brigit's festival, also called Imbolc,<br />
celebrated on <strong>the</strong> eve of February 2. She was acquisitioned and became <strong>the</strong><br />
best known female saint of <strong>the</strong> Celtic Church. Confers with <strong>the</strong> Anglo-<br />
Saxon, bridd , a young bird or chick and with <strong>the</strong> German berg . a hill.<br />
Confluent with Bragi , <strong>the</strong> Old Norse god of poetry and drink. Her Teutonic<br />
name was Bertha .<br />
Brigit may have become a saint, but Sir George James Fraser has<br />
correctly identified her as "an old hea<strong>the</strong>n goddess of fertility, disguised<br />
in a threadbare Christian cloak." The older Brigit gave her name to a tribe<br />
of Brigantines who settled nor<strong>the</strong>rn England and sou<strong>the</strong>rn Scotland as well<br />
as parts of nor<strong>the</strong>rn Ireland. She was said to be <strong>the</strong> daughter of Dagda and<br />
Boann, a sister to Ogma, Lugh and Midir, all gods of <strong>the</strong> sidh-underworld.<br />
She was <strong>the</strong> goddess of household arts and crafts, a guardian of <strong>the</strong><br />
hearth, and <strong>the</strong> patron of married love. At birth her deity was noticed in a<br />
corona or holy flame that passed from her head into <strong>the</strong> heavens. Her first<br />
accolates captured this fire and used it to create a perpetual <strong>for</strong>ge-flame.<br />
In her first human incarnation, Brigit created a religious cult which<br />
guarded her sacred-flame <strong>for</strong> many centuries. The virgins of <strong>the</strong> flame
probably took part in <strong>the</strong> annual "rites of spring" which involved a ritual<br />
pairing of some maiden with a god-king. Brigit supported hostels at<br />
various places in Britain, and <strong>the</strong> craftsmen who assembled <strong>the</strong>re<br />
specialized in <strong>the</strong> <strong>for</strong>ging of metal tools and weapons. O<strong>the</strong>rs in <strong>the</strong>se<br />
saintly communities were skilled in <strong>the</strong> use of herbs, thus <strong>the</strong> shrines<br />
became known <strong>for</strong> <strong>the</strong> practise of medicine. When <strong>the</strong> Christian<br />
missionaries arrived and converted <strong>the</strong> people, <strong>the</strong>y did not at first<br />
extinguish <strong>the</strong> "sacred-fires" but gave <strong>the</strong>m to <strong>the</strong> keeping of "cailleachs",<br />
or nuns of <strong>the</strong>ir church. They were finally put out, but <strong>the</strong> church fa<strong>the</strong>rs<br />
built <strong>the</strong>ir sanctuaries over <strong>the</strong> dead embers. One of <strong>the</strong>se still stands at<br />
Abernathy, Scotland where Columbian monks deliberately sited <strong>the</strong>ir<br />
church on "<strong>the</strong> most sacred place of <strong>the</strong> (pagan) Picts, one dedicated to <strong>the</strong><br />
goddess-spirit Brigid." Clan Macduff were hereditary abbotts at this<br />
place.<br />
We know little of <strong>the</strong> rites of Imbolc, but can guess that <strong>the</strong>y were<br />
bloody since this Celtic word corresponds with <strong>the</strong> obsolete English word<br />
"imbolish", which approximates "abolish". In parts of Atlantic Canada a<br />
little of <strong>the</strong> old rites survived as <strong>the</strong>y did in Scotland: On Bride's Eve, <strong>the</strong><br />
mistress of each household used to fashion a "bride doll" from a local<br />
grain, or grains, dressing it women's apparel. The doll was placed in<br />
wicker basket and a wooden thorn-stick placed at its side. As dusk fell<br />
<strong>the</strong> mistress and any of her servants stood at <strong>the</strong> door shouting, "Bride is<br />
welcome!" three times over. When <strong>the</strong>y rose in <strong>the</strong> morning, all <strong>the</strong><br />
members of <strong>the</strong> family went immediately to <strong>the</strong> open hearth, looking <strong>for</strong><br />
signs that <strong>the</strong> spirit of Bride had animated <strong>the</strong> doll during <strong>the</strong> night. If <strong>the</strong><br />
ashes <strong>the</strong>re were undisturbed this was taken as a bad omen, but numerous<br />
scratchings on <strong>the</strong> hearth were supposed to signify prosperity in <strong>the</strong> year<br />
ahead. It is very likely that <strong>the</strong>re were once ritual marriages of <strong>the</strong> Bridd<br />
and Bridd-groom and fires like those of <strong>the</strong> English Whitsuntide.<br />
Bruide was represented in <strong>the</strong> <strong>for</strong>m of a beast-man known locally as<br />
<strong>the</strong> <strong>the</strong> slue (which, see). This is <strong>the</strong> Lunenburg spirit known as <strong>the</strong> zwoog<br />
or swoog. While <strong>the</strong> slue was active on Briid's Day, <strong>the</strong> zwoog saw action<br />
on Dak's Day, both celebrated on <strong>the</strong> second day of February. In Atlantic<br />
Canada, Groundhog Day is an unassuming festival, but remember that <strong>the</strong><br />
bear can be a "groundhogge", <strong>the</strong> "hogge" being a sexually active yearling of<br />
any mammalian species. In Scotland <strong>the</strong> "groundhog" was <strong>the</strong> bear, and it<br />
is this animal that shuffled <strong>for</strong>th from its cave to see whe<strong>the</strong>r <strong>the</strong> sun<br />
was up in <strong>the</strong> sky or not. If <strong>the</strong> bear saw his shadow, this was taken as an
omen of mis<strong>for</strong>tune, and in our country that mishap involves six additional<br />
weeks of winter. The German "dak" or "dach" had a meaning very close to<br />
<strong>the</strong> Anglo-Saxon "hogge", but it is identified as <strong>the</strong> badger.<br />
The second day of February was entitled Saint Brigit's Day in old<br />
Scotland, and in Ireland. In <strong>the</strong> latter country, she was sometimes<br />
identified as Sheelagh (a sidh maiden), <strong>the</strong> companion of Saint Patrick.<br />
As <strong>the</strong> briddeag, Brigit acts as a banshee, a female mourner <strong>for</strong> <strong>the</strong><br />
dead, or near dead. It is not uncommon <strong>for</strong> tombstones to bear a<br />
disembodied head supported by a pair of wings, a symbol of <strong>the</strong> guardian<br />
angel of each soul. The clan Fergusson insists that those on <strong>the</strong>ir<br />
memorials depict <strong>the</strong> briddeag, "a bat with a human face that flutters<br />
eerily at <strong>the</strong> <strong>wind</strong>ow when a Fergusson of Glenshellish is about to die,<br />
thus warning him of his impending doom." Iain Moncrieffe confirms that<br />
"This spook's name is interesting because <strong>the</strong> Fergussons link <strong>the</strong>ir<br />
"brideag" to <strong>the</strong> spirit of St. Brigid and <strong>the</strong>nce to <strong>the</strong> pagan goddess<br />
Brigid. The present writer believes <strong>the</strong> Pictish royal throne-name of<br />
Bruide...represented <strong>the</strong> male manifestation of this mighty British<br />
goddess."81<br />
The briddeag may have been a bat, but <strong>the</strong> photographs of stones we<br />
have seen are more suggestive of an owl with a human face, certainly <strong>the</strong><br />
wings are fea<strong>the</strong>red. Our local candidate <strong>for</strong> this spirit is <strong>the</strong> common<br />
barn owl. This bird has been described as "highly nocturnal." It spends <strong>the</strong><br />
daylight hours "well concealed, often in a hay-loft in a barn, where it<br />
sometimes makes its nest." Robie Tufts has said that, "Because its facial<br />
expression is thought by some to resemble that of a monkey, it is locally<br />
called <strong>the</strong> monkey-faced owl." One may presume that <strong>the</strong>se birds are<br />
sometimes activated by <strong>the</strong> projected spirits of dying men but thir<br />
limited eyesight may be enough to cause collisions with <strong>wind</strong>ow-panes.<br />
BROWNIE<br />
A mortal earth spirit inhabiting households.<br />
Anglo-Saxon, bruun . A direct reference to skin colour, a dusky<br />
colour, anadmixture of red, yellow and black with <strong>the</strong> first colours<br />
81Moncrieffe, Iain, The Highland Clans, New York (1967), p. 103.
predominatining. Confers with brown , bruin , beaver , brunette . Confers<br />
with <strong>the</strong> Gaelic bruinidh from <strong>the</strong> lowland Scottish tongue.<br />
Little men, typically invisible, about twenty inches in height,<br />
covered from head to foot with shaggy brown hair, poorly dressed.<br />
Comparable with <strong>the</strong> bodach (which,see) of highland Scotland, <strong>the</strong><br />
goodfellows of England and <strong>the</strong> nisses of Scandinavia and <strong>the</strong> kobolds of<br />
Germany.<br />
Like <strong>the</strong> bodachs, <strong>the</strong> brownies exchanged manual labour <strong>for</strong> a place<br />
in <strong>the</strong> homes of men. In Scotland, each home had an individual spirit, who<br />
was propitiated by placing a bit of milk or pap (bread and milk) in a holed<br />
stone. At beer-brewing time <strong>the</strong> farmer added a little malt to this<br />
brownie stone in <strong>the</strong> hope that <strong>the</strong> creature would "bless" <strong>the</strong> brew. If<br />
treated well, <strong>the</strong> brownie was an unfailing friend who would milk <strong>the</strong><br />
cows, churn <strong>the</strong> butter, mow hay. pasture <strong>the</strong> animals and even go <strong>for</strong> a<br />
doctor if anyone needed medical help. In general, brownie made everything<br />
about <strong>the</strong> farm run smoothly, <strong>the</strong> "luck of <strong>the</strong> house" depending on his<br />
satisfaction. He was attached to particular families, with whom he had<br />
been known to reside <strong>for</strong> centuries, but his company was not always<br />
appreciated. The "cauld lad" of Hilton Hall, Wear, England "worked" each<br />
night in <strong>the</strong> kitchen "knocking things about if <strong>the</strong>y had been set in order,<br />
arranging <strong>the</strong>m if o<strong>the</strong>rwise...The servants resorted to <strong>the</strong> usual mode of<br />
banishing a brownie: <strong>the</strong>y left him a green cloke and hood..." Brownie<br />
always reacted against anything resembling overpayment or criticism of<br />
his person.<br />
BUGGERLUG<br />
The mortal earth spirit first incarnated as <strong>the</strong> Celtic god<br />
Lugh.<br />
Gaelic, bog , a damp place + luig , a liar. The <strong>for</strong>mer word confers<br />
with boga , or boca , any young but sexually active animal, particularly <strong>the</strong><br />
he-goat. Similar to <strong>the</strong> Anglo-Saxon bucca and our own word buck . The<br />
buggerlug was a leader among <strong>the</strong> bog-men , boogey men , or boobaggers<br />
, and <strong>the</strong>re is every possibility that <strong>the</strong>se side-hill men once<br />
existed as outlaws and subsistence farmer-cattle herders. Bug-juice<br />
was <strong>for</strong>merly any low-grade alcoholic drink, while bugword was<br />
threatening language. At least one Scottish community is represented as
Bail-'an-luig , <strong>the</strong> place of <strong>the</strong> god Lugh (pronounced Lookha).<br />
T.K. Pratt contends that <strong>the</strong> derived word buggerlug is a dialectic<br />
insult, sometimes intended affectionately but more often as a mark of<br />
contempt. In earlier times <strong>the</strong> word identified a lazy lay-about, a person<br />
of little status and when it was meant affectionately it was usually<br />
modified as "little buggerlug".82<br />
The Gaelic god Lugh is usually represented as <strong>the</strong> son of Dagda and<br />
Danu, but <strong>the</strong>y were foster-parents, his actual fa<strong>the</strong>r being Kian mac<br />
Contje. When Balor Beimann, <strong>the</strong> Fomorian giant with <strong>the</strong> evil-eye was<br />
constructing his palace on Tory Island, off <strong>the</strong> <strong>north</strong>west coast of Ireland,<br />
he hired Gavidjeen Go as a smith "to make irons <strong>for</strong> his doors". He paid <strong>the</strong><br />
smith with a valuable cow but failed to provide <strong>the</strong> magical "byre-rope" to<br />
keep it from wandering. Noticing <strong>the</strong> cow's tendancy to return to <strong>the</strong><br />
island Go hired Kian to guard <strong>the</strong> animal but it got away. On pain of death<br />
he set out to bring it back to <strong>the</strong> mainland. Having no way across <strong>the</strong><br />
waters of <strong>the</strong> Atlantic he bargained with Manaun MacLer to take him<br />
across in a coracle, or hide-boat. Manaun gave KIan a quick-course in<br />
lock-picking so that he could seek out <strong>the</strong> lost cow. The Tuathan was<br />
quickly accepted into Balor's household as he was an expert story-teller<br />
and knew <strong>the</strong> secret of improving food by cooking it over fire.<br />
In a year of residence on <strong>the</strong> island Kian accidently came upon <strong>the</strong><br />
cloistered daughter of Balor, who was shut away because of a druidic<br />
prophecy that a grandson of Balor would bring about his death. On friendly<br />
terms with this lonesome girl soon found himself involved in "accident".<br />
He fled with his son, who was named Lugh, <strong>the</strong> byre-rope, and <strong>the</strong> cow he<br />
had been sent to recover. Demanding recompense <strong>for</strong> a second trip across<br />
<strong>the</strong> water, Manaun agreed to take Lugh as his foster-son, which explains<br />
how he came to be raised in <strong>the</strong> undersea kingdom off <strong>the</strong> Isle of Man. As a<br />
young man, Lugh was needed by his fa<strong>the</strong>r's race, <strong>the</strong> Tutha daoine, to<br />
repulse <strong>the</strong> Fomorian invaders of Ireland. Given a "flesh-seeking spear"<br />
and a horse that rode <strong>the</strong> sea-surface, Lugh sought out his grandfa<strong>the</strong>r's<br />
fleet, and without knowledge of <strong>the</strong> relationship, killed <strong>the</strong> "Old Man" by<br />
casting a dart directly into his death-dealing single eye. Lugh became <strong>the</strong><br />
master of all arts at <strong>the</strong> court in Tara, and afterwards ruled as "ard-righ",<br />
82Pratt, T.K., Dictionary of Prince Edward Island English, Toronto<br />
(1988) p. 25.
or high-king.<br />
At his death, Lugh of <strong>the</strong> Long arm was succeeded by his "fa<strong>the</strong>r"<br />
Dagda, who ruled <strong>for</strong> eighty years, and sat on <strong>the</strong> throne when <strong>the</strong><br />
Milesians finally conquered <strong>the</strong> island kingdom. While Saint Patrick took<br />
full credit <strong>for</strong> subjugating Crom <strong>the</strong> Crooked, one of <strong>the</strong> vilest gods of <strong>the</strong><br />
underworld, it now seems that <strong>the</strong> Christian saint actually claimed a<br />
victory <strong>the</strong> belonged to Lugh. Lugh had <strong>the</strong> same relationship toward his<br />
grandfa<strong>the</strong>r, Balor (Crom) as Odin did with Uller, god of winter. In times<br />
gone by <strong>the</strong> Celtic midsummer was devoted to Lugh and hence called <strong>the</strong><br />
Lugnasad (August 2). Religious ceremonies reinacted <strong>the</strong> seasonal victory<br />
of <strong>the</strong> sun god over <strong>the</strong> god of <strong>the</strong> "cold-eye".<br />
CAILLEACH BHEUR<br />
A mortal sea-spirit often thought to personify winter.<br />
Gaelic, cailleach (pronounced caylick) <strong>the</strong> hag of a bodach (male<br />
witch), an elderly human woman or a Christian nun, "<strong>the</strong> veiled one."<br />
Bheur (pronounced burr) sharp, pointed, clear, cold. Also seen entitled An<br />
Cailleach Beara , <strong>the</strong> Bear-Woman. Some consider her to have been <strong>the</strong><br />
mate of <strong>the</strong> "lord of <strong>the</strong> nor<strong>the</strong>rn mountains," who has been variously<br />
identified as <strong>the</strong> Anglo-Saxon Balkin (kin of god), <strong>the</strong> or <strong>the</strong> Norse,<br />
Uller/Odin, who confers with <strong>the</strong> Celtic king named Ard Bheur , or High<br />
Cold One, <strong>the</strong> mythic King Arthur of <strong>the</strong> medieval romances. See entry<br />
titled Sheila; also Mhorga and Samh.<br />
The Cailleach Bheur is sometimes credited with <strong>the</strong> creation of<br />
Scotland. According to this myth, she was originally located in Lochlann<br />
or Norway, where she had charge of a large number of wild and<br />
domesticated animals. In a move to expand her game farm, this one-eyed<br />
giantess filled several wickers full of soil and waded <strong>the</strong> North Sea<br />
channel. Her spillage of earth, as she passed, inadvertently created <strong>the</strong><br />
Western Isles. Some tales claim that she made <strong>the</strong> mistake of<br />
transporting a few of <strong>the</strong> troublesome humans in one of <strong>the</strong>se loads.<br />
Celtic tribesmen claimed that she had her home in <strong>the</strong> whirlpool of<br />
Coary-vrechen near <strong>the</strong> islands of Jura and Scorva, but <strong>the</strong> people of<br />
western Kerry identified her with Dirri or Digdi, "<strong>the</strong> old woman of Dingle.
Still o<strong>the</strong>rs said that she occupied <strong>the</strong> Island of Beare in Bantry Bay. The<br />
Scots thought she was always on <strong>the</strong> move jumping between <strong>the</strong>ir highland<br />
mountains in <strong>the</strong> <strong>for</strong>m of a gray mare.<br />
Wherever she travelled she carried a magic staff that spread snow<br />
in about her. This snow-queen also used <strong>the</strong> rod to blast her enemies with<br />
lightning. She was often seen ga<strong>the</strong>ring sea-grasses <strong>for</strong> her wild herds<br />
and in hard winters raked <strong>the</strong> beaches <strong>for</strong> seaweeds in order to sustain<br />
<strong>the</strong>m. Men considered her a goddess of death, <strong>the</strong> one who travelled <strong>the</strong><br />
December <strong>wind</strong>s seeking <strong>the</strong> souls of <strong>the</strong> dead to ride after her in <strong>the</strong> Wild<br />
Hunt. Elsewhere this duty was given to Hel, Odin, King Arthur, or Frau<br />
Wode or Gode, <strong>the</strong> female equivalent of Odin. The Cailleach carried away<br />
any of <strong>the</strong> living who were disbelievers, but sometimes rewarded her<br />
friends among men by throwing <strong>the</strong>m a haunch of meat from <strong>the</strong> body of an<br />
animal killed in <strong>the</strong> hunt.<br />
Like <strong>the</strong> goddess Macha, <strong>the</strong> Cailleach sometimes took horse-<strong>for</strong>m<br />
and jumped from mountain-top to mountain-top above <strong>the</strong> Scottish glens.<br />
At o<strong>the</strong>r times, she was seen <strong>for</strong>aging <strong>for</strong> seaweeds to feed her animals<br />
during <strong>the</strong> winter. She carried a power-stick wherever she travelled; it<br />
leaked snow, but could be used to blast lighting at those who attempted to<br />
steal it. The Cailleach controlled <strong>the</strong> Gaelic winter, which commenced<br />
Nov. 1 and terminated April 31. Her power was greatest at mid-winter<br />
when she ga<strong>the</strong>red <strong>the</strong> souls of <strong>the</strong> dead.<br />
The word cailleach survives in Atlantic Canada under <strong>the</strong> original<br />
Gaelic spelling and meaning but is pronounced kal-eck. Mary L. Fraser has<br />
said that <strong>the</strong> ga<strong>the</strong>ring of cailleachs, or women, was a sign that a storm<br />
was at hand. She also noted that "The Highland pioneers brought with<br />
<strong>the</strong>m to Nova Scotia all <strong>the</strong> wea<strong>the</strong>r lore of this myth; <strong>for</strong> example (<strong>the</strong><br />
period) from <strong>the</strong> middle of January to <strong>the</strong> middle of February was <strong>the</strong> wolf<br />
month (am Faoilteach) when <strong>the</strong> Cailleach, alarmed at <strong>the</strong> signs of <strong>the</strong><br />
revival of nature, summoned to her aid wolflings, or wolf-storms. The<br />
first three days of <strong>the</strong> first week of February were called "shark-too<strong>the</strong>d,<br />
"bitter, stinging east <strong>wind</strong>s; <strong>the</strong>n followed three days of "plover winged<br />
(days), swift, fitful blasts of rain- bring <strong>wind</strong>s that killed sheep and<br />
lambs; and so on through March. Great was <strong>the</strong>ir joy at <strong>the</strong> vernal equinox<br />
that <strong>the</strong> vicious Cailleach had at last "thrown her mallet under <strong>the</strong>
holly."83<br />
Actually her season did not officially end until <strong>the</strong> last day of April,<br />
but <strong>the</strong> "line storm" was regarded as her last major exercise of power.<br />
Confering with Shelagh's storm, Brigit's storm or <strong>the</strong> Saint Patrick's Day<br />
storm, <strong>the</strong> line storm was a final snow-storm that coincided with <strong>the</strong><br />
time when <strong>the</strong> sun appeared to cross <strong>the</strong> equatorial "line" at <strong>the</strong> spring<br />
equinox.<br />
In many places, <strong>the</strong> line storm followed <strong>the</strong> equinox by a few days,<br />
occupying <strong>the</strong> last three days of April. In Scotland and Nova Scotia it was<br />
noticed that <strong>the</strong> most severe snowfall of winter often started on <strong>the</strong> 29th<br />
day of that month. The last three days of March were said to have been<br />
borrowed by <strong>the</strong> Cailleach from April in order that <strong>the</strong> goddesss might<br />
extend her power over <strong>the</strong> land. An old rhyme puts her proposition as<br />
follows:<br />
March said to Aperill, "I saw three hoggs (sheep) on yonder hill,<br />
And if you'll lend me dayis three, I'll find some way to gar <strong>the</strong>m dee (kill<br />
<strong>the</strong>m dead).<br />
The first of <strong>the</strong>m (<strong>the</strong> borrowing days) was <strong>wind</strong> and weet, <strong>the</strong> next o'<br />
<strong>the</strong>m was snaw and sleet.<br />
The third o' <strong>the</strong>w was sic (such) a freeze, it froze <strong>the</strong> bird's feet till (to)<br />
<strong>the</strong> trees.<br />
And when <strong>the</strong> three days were past and gane.<br />
The silly puir (poor) hoggies cam hirplin (hurtling) hame (home).<br />
CALLITHUMP<br />
A mortal earth spirit reincarnate annually during <strong>the</strong> "daft<br />
days". which some call Yule.<br />
Middle English, callan , or callant , a stripling, a young animal just<br />
entering its sexual phase + thump , imitative of <strong>the</strong> sound of a blow.<br />
Callan corresponds with <strong>the</strong> Gaelic calluinn , a young buck (see entry<br />
below). Confluent with call , to shout in a loud voice; caller , cool and<br />
refreshing; and callet , a loose woman, a trull or trow. Callithumpian<br />
83Fraser, Mary L., Folklore of Nova Scotia, np, nd, p. 108.
identifies a party of young noise-makers following a callithump-leader.<br />
Confers with <strong>the</strong> Gaelic callan , a noise and with Calluinn , New Year's<br />
Day. All similar to calendar from <strong>the</strong> Latin columa and calandae etc.<br />
See next entry.<br />
Like <strong>the</strong> omadons, <strong>the</strong> callithumpians were spiritual projections of<br />
an ancient mortal-god. They were second-cousins of <strong>the</strong> janeys, or<br />
mummers, of Newfoundland, and corresponded with <strong>the</strong> belsnickers of<br />
Nova Scotia, <strong>the</strong> horribles of Prince Edward Island and <strong>the</strong> duan na calluinn<br />
(calf-man) of Cape Breton Island. The similarity that exists between <strong>the</strong><br />
Gaelic calluinn and <strong>the</strong> New Brunswick callithump is worth noting. Both<br />
pagan "god-men" were maskers or disguisers, <strong>the</strong> original covering having<br />
been a a bull-skin complete with head horns and tail. In his last<br />
appearance calluinn-man Roderick MacLeod of Wreck Cove, Nova Scotia,<br />
said that he was wrapped in "a dried sheepskin pulled up to shield <strong>the</strong><br />
face." The followers of <strong>the</strong> "duan na calluinn" were his unsely court, while<br />
<strong>the</strong> callithumpians trailed after <strong>the</strong>ir callithumpian-beast. Since<br />
medieval times, similar trains of disguised young men have emptied upon<br />
<strong>the</strong> countryside to trouble <strong>the</strong> Yule. They went "house-visiting" or "firstfooting",and<br />
as <strong>the</strong>y passed from one place to ano<strong>the</strong>r, <strong>the</strong> lads beat at <strong>the</strong><br />
hide of <strong>the</strong> leader, hence <strong>the</strong> designation "callithumpian parade" which <strong>for</strong><br />
a while described any uproarious source of noise.<br />
If <strong>the</strong> chief callithump represented <strong>the</strong> old god of <strong>the</strong> underworld, he<br />
and his courtiers were seen as dangerous customers, and Helen Lochhead<br />
of Frederivton, New Brunswick reembers being totally cowed when <strong>the</strong>y<br />
made a visit to her home about <strong>the</strong> year nineteen hundred. "When I was a<br />
little girl it was very frightening. On New Year's Day boys, dressed in old<br />
clothing, would come knocking on people's doors. I was frightened and we<br />
kept <strong>the</strong> doors locked." There was justification <strong>for</strong> this <strong>for</strong> two decades<br />
earlier a group of disgusisers had entered government house on <strong>the</strong><br />
occasion of a Christmas party tendered by <strong>the</strong> Lieutenant Governor. This<br />
gang made off with stolen kisses from <strong>the</strong> ladies, bits and pieces of<br />
official silverware and even <strong>the</strong> roast turkey, which had been intended as<br />
<strong>the</strong> festive centrepiece. There is record of "kallathumpian" activity in<br />
York County, Pennsylvania, where a boyhood observer said that <strong>the</strong><br />
practise included "going around to neighbour's houses on New Year's Eve<br />
and firing guns." In an earlier day this act was understood to send all<br />
stray evil-spirits scurrying to join <strong>the</strong> master kallithump, who carried<br />
<strong>the</strong>m to earth with him when he was finally burned to ashes. CBC
interviewer Thea Borlase (1980) heard <strong>the</strong> callithumpians described as "a<br />
horde of masked hell-raisers who roamed <strong>the</strong> streets of Fredericton in<br />
search of festivities to interrupt with a lot of commotion." They were<br />
decidedly, " a noisy, unmannerly group, whose aggressive actions<br />
frightened children and frequently <strong>the</strong> adults..." The callithumpians were<br />
of <strong>the</strong> lower classes, <strong>the</strong> true heirs of <strong>the</strong> original outsider, whose "pride"<br />
led to his fall from grace. No matter how many rears, or bottles of liquor,<br />
<strong>the</strong>y pinched in <strong>the</strong>ir travels, <strong>the</strong>se mummers had to remain well disguised<br />
or be prepared to be contrite by Boxing Day.<br />
CALLUINN<br />
Gaelic, calluin , young buck; confers with ceilim (pronounced k-elim)<br />
I conceal; one with a hidden identity. Similar to <strong>the</strong> Scottish callan ,<br />
or callant , a youngster or stripling.<br />
Roderick MacLeod, of Wreck Cove, Cape Breton represented himself<br />
as <strong>the</strong> last man to wear <strong>the</strong> calluinn-skin on Oidhche na Calluinn: (night of<br />
<strong>the</strong> young buck or stripling). Oidhche na Calluinn is a nelogism <strong>for</strong> New<br />
Year's Eve, now celebrated on Dec. 31, but <strong>for</strong>merly on <strong>the</strong> last day of<br />
October. According to MacLeod, <strong>the</strong> rites were common until <strong>the</strong> time of<br />
<strong>the</strong> Second World War. In his village, two groups of "young bucks" started<br />
out at dusk to cover opposite ends of <strong>the</strong> community. The leader, referred<br />
to as duan na calluinn, or <strong>the</strong> young buck man, was clearly a representative<br />
of a nature-god as he was "wrapped in a dried sheepskin pulled up around<br />
his head." His retinue included <strong>the</strong> young men of <strong>the</strong> district who were<br />
dressed in <strong>the</strong>ir usual clo<strong>the</strong>s but sometimes had <strong>the</strong>ir faces blackened or<br />
were modestly disguised. Since <strong>the</strong>y celebrated in <strong>the</strong> winter season <strong>the</strong>y<br />
often made <strong>the</strong>ir house-visits by sleigh or on snowshoes. "The occupants<br />
of each house would see <strong>the</strong>ir lanterns and hear <strong>the</strong>m but <strong>the</strong>y would not<br />
open <strong>the</strong> door. For <strong>the</strong>y would hear strange sounds and see from <strong>the</strong><br />
<strong>wind</strong>ow a strange, strange sight. (The leader) would be running with<br />
o<strong>the</strong>rs running behind him, beating on <strong>the</strong> skin and sending up a horrible<br />
rattling sound as <strong>the</strong>y ciircled <strong>the</strong> house three times. Then <strong>the</strong>y would<br />
come to <strong>the</strong> door, and <strong>the</strong> leader would yell out (<strong>the</strong> Calluuinn Rhyme in<br />
Gaelic). When he came to <strong>the</strong> last line <strong>the</strong> door would be opened and people<br />
would give something, potatoes, motton, beef, and it would go in a bag<br />
brought to handle <strong>the</strong>se goods. Finally <strong>the</strong>y would all go to one house. It<br />
was usually a home less <strong>for</strong>tunate (than o<strong>the</strong>rs). They would get pots<br />
boiling and take food from <strong>the</strong> bag and cook up a terrific feast. And <strong>the</strong>re
would be singing, perhaps a story, and tables would be pushed aside and a<br />
fiddler would set <strong>the</strong> whole room dancing...And it would be <strong>the</strong> wee hours<br />
(be<strong>for</strong>e) leaving behind what was left of <strong>the</strong> food, often a supply <strong>for</strong> a<br />
long, long time."<br />
The Calluinn Rhyme, as preserved in Cape Breton, reveals some of<br />
<strong>the</strong> <strong>for</strong>gotten ritual. In summary, it says: "I come to present <strong>the</strong> Calluinn<br />
(new beginnings). I come from time long past, and now go sunwise about<br />
this house. I'll descend to <strong>the</strong> door, calluinn-skin in hand, and hold this to<br />
<strong>the</strong> nose of all within. None that smell it will escape a healthy life. The<br />
man of <strong>the</strong> house must take it in his hands and put it's head in <strong>the</strong><br />
fireplace . He must pass sunwise around <strong>the</strong> children; but must bless <strong>the</strong><br />
woman by passing over and above her. She will get <strong>the</strong> skin in full<br />
measure and well deserve it...Those that come with <strong>the</strong> Calluinn expect no<br />
drink <strong>for</strong> this blessing because of <strong>the</strong> drought in <strong>the</strong> countryside, but we<br />
take <strong>the</strong> cheese, but no scabby potatoes, and no bread without butter.<br />
We'll not go empty- handed, so do not detain us, but open <strong>the</strong> door."<br />
Almost <strong>the</strong> only concession to Christian ritual in <strong>the</strong> above rhyme<br />
was <strong>the</strong> adoption of a sun-wise path instead of <strong>the</strong> traditional counterclockwise<br />
dance of pagan times. The reference to "descent to <strong>the</strong> door"<br />
comes from <strong>the</strong> fact that <strong>the</strong> old Scottish buildings had a thatching ridge,<br />
which <strong>the</strong> Calluinn-man used to run , pursued by young villagers. This<br />
ritual has been described by Sir James George Fraser as "a disorderly<br />
procession" in which <strong>the</strong> party struck <strong>the</strong> walls with sticks or flails.<br />
After admission <strong>the</strong> "minister" of <strong>the</strong> party pronounced a blessing on <strong>the</strong><br />
house: "May god bless this house and all that belongs to it. In plenty of<br />
meat, bed and body clo<strong>the</strong>s, and health of men may it abound!" After that<br />
<strong>the</strong> "devil" passed his calluinn-skin, a strip of lea<strong>the</strong>r sometimes fastened<br />
to a staff, to <strong>the</strong> oldest male in <strong>the</strong> house who touched it to a newly-laid<br />
fire and applied a smudge of soot to <strong>the</strong> nose of every person and animal<br />
within <strong>the</strong> farm. "This was imagined to secure <strong>the</strong>m from diseases and<br />
o<strong>the</strong>r mis<strong>for</strong>tunes, particularly from witchcraft, throughout <strong>the</strong> ensuing<br />
year. The calluinn seems to have survived well into <strong>the</strong> nineteenth<br />
century." Their is no question that <strong>the</strong> calluinn-skin is a phallic symbol,<br />
<strong>the</strong> touching to flame renewing its spiritual energy <strong>for</strong> procreation. While<br />
this magic-device creates a protective circle <strong>for</strong> <strong>the</strong> children, <strong>the</strong> man of<br />
<strong>the</strong> house is advised to pass "over and above" is wife that she may take<br />
"full measure". Here is a direct statement of one of <strong>the</strong> magical functions<br />
of <strong>the</strong> Calluinn, <strong>the</strong> reinvigoration of <strong>the</strong> sexual powers of man and beast,
<strong>the</strong> spirit being passed to <strong>the</strong>m directly from a pagan nature-spirit.84<br />
Fraser has noted that <strong>the</strong> Isle of Man, "one of <strong>the</strong> <strong>for</strong>tresses of<br />
Celtic language and lore" was a late hold-out against Anglo-Saxon<br />
practises, celebrating New Year's Day on November 1 until recent times.<br />
"Thus Manx mummers used to go about on Hallowe'en singing a Hogmanay<br />
song which began, "Tonight is New Year's Eve, Hogunnaa!" In <strong>the</strong> nor<strong>the</strong>rn<br />
part of Wales it used to be customary <strong>for</strong> each family to fuel a great<br />
bonfire on Hallowe'en... men still living remember how <strong>the</strong> people who<br />
assisted at <strong>the</strong> bonfires would wait until <strong>the</strong> last spark was out and <strong>the</strong>n<br />
would take to heels, shouting..."The cropped black sow seize <strong>the</strong><br />
hindmost!"85 In Scotland this fire was named <strong>the</strong> samhnagan, and <strong>the</strong>re is<br />
little doubt that it <strong>for</strong>merly claimed a victim, who might have been chosen<br />
by exactly this means.<br />
The hog-man was a god-spirit, as mortal as <strong>the</strong> men he served, in<br />
spite of his devillish appearance. Men who used magic to raise <strong>the</strong>mselves<br />
to god-hood, and <strong>the</strong> kingship of a tribe, were always in danger when crops<br />
or animal-husbandry failed. Plague, faminine and loss were never seen as<br />
signs of his humanity, but as omens of his failing power. It was universal<br />
belief that pagan god-kings had to be killed as soon as <strong>the</strong>y began to show<br />
signs of mental or physical decay. This was not considered a sacrilege,<br />
but a practical necessity, involving <strong>the</strong> survival of <strong>the</strong> land, and <strong>the</strong><br />
release of a <strong>the</strong> god-spirit to reinvigorate <strong>the</strong> earth and be reborn in a<br />
more virile <strong>for</strong>m. Since <strong>the</strong> god had to be periodically put <strong>down</strong>, it was<br />
assumed that he could hardly object to taking some of <strong>the</strong> evil-spirits at<br />
large in <strong>the</strong> community to earth with him, and rituals were per<strong>for</strong>med to<br />
this end. In some cases, <strong>the</strong> reign of a king was fixed to a certain number<br />
of years, after which he was reduced to ashes. Regicide was sometimes<br />
modified, <strong>the</strong> king abdicating <strong>for</strong> a brief period, annually or semi-annually,<br />
his part being played by a mock-king, who went to death in his stead. This<br />
seems to have been <strong>the</strong> part played by <strong>the</strong> central figures in <strong>the</strong> Beltane<br />
and Samhain fires, who were selected as "kings-<strong>for</strong>-a-day" and were<br />
treated with deference until <strong>the</strong>ir death. In more humane times,<br />
sacrificial victims were simply ostracized until a new "carline" was<br />
734.<br />
84Caplan, Ronald, editor, Down North, Toronto (1980), pp. 64-66.<br />
85Fraser, Sir James George, The Golden Bough, New York (1951), p.
selected. Even more recently a play was made of throwing <strong>the</strong> victim into<br />
<strong>the</strong> samhnagan, or lookers-on were satisfied to have <strong>the</strong> god-beast jump<br />
three times through <strong>the</strong> smoke.<br />
The calluinn was expected to exemplyfy procreation in an act of<br />
ritual sex with <strong>the</strong> samh, just be<strong>for</strong>e his death. There is a suggestion that<br />
she also went to earth, <strong>for</strong> an alternate Calluinn Rhyme reads: "This is <strong>the</strong><br />
New Year of <strong>the</strong> yellow bag. Strike <strong>the</strong> skin to <strong>the</strong> wall. And old wife in<br />
<strong>the</strong> graveyard, one in <strong>the</strong> corner, ano<strong>the</strong>r beside <strong>the</strong> fire. Put <strong>for</strong>ked stick<br />
to her eyes, to her belly..."<br />
Even where <strong>the</strong> full ritual was <strong>for</strong>gotten it was remembered that:<br />
"Good luck <strong>for</strong> <strong>the</strong> whole year was brought to <strong>the</strong> house by a man coming as<br />
first visitor on New Year's Day. A woman would bring only bad luck."86<br />
Similar considerations attached to May Day. The visitor had to be fed if<br />
good luck was to be confirmed.<br />
Malcom MacQueen noted that, "<strong>the</strong> early settlers had few<br />
holidays...New Year's day was <strong>the</strong> great day of <strong>the</strong> year. On <strong>the</strong> Eve of that<br />
day "striking parties" co,posed of young folk of that district, armed with<br />
sticks, marched through <strong>the</strong> settlement. When <strong>the</strong>y arrived at a house <strong>the</strong>y<br />
suurounded it and to <strong>the</strong> accompaniement of music from <strong>the</strong> sticks beating<br />
<strong>the</strong> log walls vigorously sang a Gaelic refrain..."Get up and gie us our<br />
hogmanay." If as happened but rarely, <strong>the</strong>re was no "Scotch" on hand, <strong>the</strong>y<br />
were given cakes...When log houses were replaced by shingled ones, <strong>the</strong>se<br />
parties were discouraged and finally abandoned.<br />
CHABI , CHIBAI<br />
A disembodied spirit.<br />
Penobscot, Genius Astral, a ghost, <strong>the</strong> act of being startled.<br />
CHANDELEUR<br />
A mortal earth-spirit, <strong>the</strong> leader of mid-lenten festivities<br />
in <strong>the</strong> French-speaking regions of Atlantic Canada.<br />
86Fraser, Mary L., Follore of Nova Scotia, np, nd, p. 29.
Acadian French, chandeleur (masculine) a candlestick, a holder <strong>for</strong><br />
<strong>the</strong> chandelle (femenine), candle; <strong>the</strong> candle-stick man of pagan and<br />
Christian times. His adherents were referred to as le gens (folk) de la<br />
Chandeleur , <strong>the</strong> name given <strong>the</strong> festival-feast celebrated annually on <strong>the</strong><br />
second day of Februrary. In <strong>the</strong> Christian liturgy this was <strong>the</strong> day called<br />
Candlemas, because of <strong>the</strong> candles consecrated to <strong>the</strong> altar or o<strong>the</strong>r<br />
sacred uses on that day. In Scotland, this was one of <strong>the</strong> quarter-days, or<br />
rent-paying days, originally known as <strong>the</strong> pagan Imbolc or Imbolg and later<br />
as Bridd's Day or Saint Brigit's Day.<br />
Le chant de la Chandeleur , or Chandeleur song, makes reference<br />
to principal characters of this festival: "monsieur l'marie et madam'<br />
marie...Qu'ont pas encoure soupe..." (Mr. and Mrs Bride, who haven't had<br />
supper yet.) Brigit has been described as "an old hea<strong>the</strong>n goddess of<br />
fetility, disguised in a threadbare Christian cloak" and it seems that <strong>the</strong><br />
Chandeleur ritual was originally an attempt to inspire fertility in <strong>the</strong><br />
land, animals and people by ritually mating human representative of local<br />
god-spirits.<br />
Fa<strong>the</strong>r Ansleme Chaisson contends that <strong>the</strong> Acadians had few pagan<br />
Christmas traditions and no Pere Noel. "The custom of <strong>the</strong> children hanging<br />
up <strong>the</strong>ir stocking or placing <strong>the</strong>ir shoes by <strong>the</strong> fireplace to receive<br />
presents from <strong>the</strong> Baby Jesus or Santa Claus did not appear until <strong>the</strong><br />
nineteenth century..." On <strong>the</strong> o<strong>the</strong>r hand, <strong>the</strong>y did retain Candlemas Day, or<br />
Le Chandeleur. This hoiday featured a "devil" and his host were "les gens<br />
de Chandeleur". He was <strong>the</strong> equal of King Arthur, or <strong>the</strong> Old Boy himself,<br />
when it came to sartotorial excellence. Marguerite Gallant of La Pointe,<br />
Cape Breton, recalled that he carried "le cane de la Chandeleur", a pastoral<br />
crook, fully eight feet in length. This magic-wand had tiny loops carved<br />
into it and numerous ribbons hung from <strong>the</strong>m. The Old Boy was dressed in<br />
a split-tailed coat and wore "a lovely handmade shirt". Gallant<br />
remembered that he also wore boots made of a soft chamois-like lea<strong>the</strong>r;<br />
<strong>the</strong>se were red topped and decorated with hearts."<br />
Like <strong>the</strong> belsnicklers, <strong>the</strong> folk of <strong>the</strong> Candleman trailed after him<br />
through <strong>the</strong> village and Chaisson says <strong>the</strong>y were "sometimes in masks and<br />
costumes." "The canvassers travelled by sled. They would knock at doors<br />
and ask "Will you contribute to <strong>the</strong> Candlemas?" If <strong>the</strong> family were<br />
willing, <strong>the</strong>y would be invited in to sing and dance...On Candlemas Day<br />
itself, women went to <strong>the</strong> house chosen <strong>for</strong> <strong>the</strong> feast to prepare a
epast...In addition to various dishes <strong>the</strong>re were always "les cepes de la<br />
Chandeleur" (The Candleman's pancakes)...In New Brunswick each guest<br />
was required to flip <strong>the</strong> pancake in <strong>the</strong> pan...if it fell on <strong>the</strong> floor, <strong>the</strong><br />
clumsy guest had to eat it <strong>the</strong>re..."87<br />
Remembering a Chandeleur on Cape Breton in 1934, Joe Delancy said<br />
that participants did a "bunny-hop" at each home, circular dancing all<br />
about <strong>the</strong> kitchen, each mummer with his hands on <strong>the</strong> shoulders of <strong>the</strong><br />
person in front. At that time a feast was ga<strong>the</strong>red <strong>for</strong> more than a<br />
hundred people, fiddle music continuing through <strong>the</strong> entire evening of<br />
February second. Teenagers danced while <strong>the</strong>ir elders sat at <strong>the</strong> first<br />
courses. The musicians were excused to eat at seven o'clock but were<br />
only allowed a half-hour of respite. At eleven-thirty, <strong>the</strong> youngest<br />
participants were fed and sent home, and <strong>the</strong> home-brew was placed on<br />
<strong>the</strong> boards. Music, dancing, and eating were broken by periodic collections<br />
of money from <strong>the</strong> floor, and by this means seven dollars and twenty cents<br />
were raised to compensate <strong>the</strong> musicians <strong>for</strong> nineteen hours of work. At<br />
one o'clock some of <strong>the</strong> "elderlies" left to get sleep, but most of <strong>the</strong>m<br />
were back by five thirty when breakfast was served. Speaking as a<br />
musician Delancy remembered having to pace himself after sixteen hours<br />
of "moonshine and home brew". "And after breakfast again <strong>the</strong> dance until<br />
eleven-thirty, <strong>the</strong>n everyone would head home."<br />
The chief figure of <strong>the</strong> Chandeleur was "le cane de la Chandeleur", an<br />
eight foot crooked staff equipped with "eyes",<br />
into which were threaded "numerous ribbons and trailings of lace." This<br />
rod was, anciently, <strong>the</strong> incarnate god of <strong>the</strong> season, <strong>the</strong> spiritual resting<br />
place of some deity such as Donar (Thor). Wuotan or Bolg. This "cane" was<br />
not unlike <strong>the</strong> May-trees which <strong>the</strong> "maillotins" of France used to<br />
distribute at each household in return <strong>for</strong> money or an alcoholic drink. In<br />
addition to a major may-pole, thousands of smaller replicas used to be<br />
fashioned from branches of <strong>the</strong> parent tree and some were described as<br />
decorated "with leaves, slips of coloured paper, egg-shells, hoops and<br />
bows of ribbon."<br />
The man who carried <strong>the</strong> staff wore an split-tailed evening coat long<br />
after that style was passe. He also affected a beautifully made linen<br />
shirt and a hand-made red surround to top his highly poilshed boots. These<br />
87Chaisson, Fa<strong>the</strong>r Anselme, "Traditions and Oral Literature in<br />
Acadia". pp. 291-292.
chamois-like addition to his boots were red in colour and featured<br />
interwoven hearts. The followers of <strong>the</strong> candle-man gave a mummer's<br />
per<strong>for</strong>mance at each house in <strong>the</strong> village, soliciting food and drink in<br />
exchange <strong>for</strong> <strong>the</strong>ir singing and dancing. "It was <strong>the</strong> general custom to<br />
make Candlemas rounds several days be<strong>for</strong>e <strong>the</strong> holiday. Groups of about<br />
ten men per township, sometimes in masks and costumes...would go from<br />
house to house to collect <strong>the</strong> food required <strong>for</strong> a community supper which<br />
would take place on <strong>the</strong> evening of February 2 at a previously chosen home.<br />
Only those who contributed food were invited to <strong>the</strong> candlemas feast."<br />
Mister bride and madam bride<br />
Have yet to eat.<br />
Go to your barrel<br />
And fetch me some pork.<br />
Go to your keg<br />
And bring back some flour.<br />
Thank you good people<br />
For having supported Canlemas<br />
A day will come<br />
When God will repay.<br />
"And <strong>the</strong>n <strong>the</strong>y'd take <strong>the</strong> offerings to...a big house. And <strong>the</strong>y'd cook it<br />
<strong>the</strong>re. And as long as <strong>the</strong>re was food <strong>the</strong>y'd eat and drink and dance."88<br />
Those abroad on Candlemas once per<strong>for</strong>med ritual magic employing<br />
lighted candles, but <strong>the</strong>se functions were given over to Christian priests.<br />
In Acadia, candles were blessed by this functionary, and after <strong>the</strong> usual<br />
mass, two of <strong>the</strong>m were ignited and brought be<strong>for</strong>e <strong>the</strong> thriats of<br />
parishoners suffering from coughs, colds and throat infections. "La<br />
blaize" was sometimes used as a home remedy and <strong>the</strong> "blessed candles"<br />
were lit periodically to ward off effects of sou<strong>the</strong>asterly storms, to<br />
protect against lightning strikes and <strong>the</strong> dangers of <strong>for</strong>est fires and to<br />
give light to travelling spirits of <strong>the</strong> dead. All church goers were given<br />
two candles as <strong>the</strong>y left <strong>the</strong> church.<br />
CAOINEAG<br />
88Caplan, Ronald, ed., Down North, Toronto (1980), pp. 60-64.
A mortal spirit attached to certain Celtic families as a<br />
<strong>for</strong>erunner of death or disaster.<br />
Alternately, caney-caller from <strong>the</strong> Gaelic, caoine , to wail + eug ,<br />
death. Correponds with <strong>the</strong> English wailster as well as <strong>the</strong> beansith, or<br />
banshee. Forms are <strong>the</strong> briddeag, aoibhill and <strong>the</strong> morrigan (which, see).<br />
This spirit is usually invisible but may take <strong>the</strong> <strong>for</strong>m of an animal, in<br />
particular a black bird. This creature is also known as <strong>the</strong> cro, a word<br />
which, in context, may mean ei<strong>the</strong>r death or blood. Alexander Macbain<br />
explains that this spirit is "<strong>the</strong> weregild of <strong>the</strong> various individuals in <strong>the</strong><br />
Scoto=Celtic kingdom from <strong>the</strong> king on <strong>down</strong>."<br />
The interrelations of <strong>the</strong> fay-spirits are seen in this creature which<br />
<strong>the</strong> Welsh called <strong>the</strong> korid-gwen (sea-woman). They assigned her nine<br />
virgin attendants exactly like <strong>the</strong> Gallacinae of Mela, who were identified<br />
as progenitors of <strong>the</strong> Gaelic boaibh. According to <strong>the</strong> poet Taliesin, <strong>the</strong><br />
korid-woamn was given a magic vase, <strong>the</strong> edges adorned with pearls. Like<br />
Ler's cauldron of <strong>the</strong> deep this was <strong>the</strong> source of <strong>the</strong> "waters" (read "ale")<br />
that made men knowledgeable and full of "bardic genius". The caoineag<br />
was said to be about two feet in height, with long flowing hair. Their only<br />
dress was a long white cutty-sark, or shift. Seen at night or dusk <strong>the</strong>y<br />
appeared beautiful. but in daylight <strong>the</strong>ir bodies were seen to be wrinkled<br />
with age and <strong>the</strong>ir eyes centered with red pupils. It was said that <strong>the</strong>ir<br />
breath was poisonous but <strong>the</strong>y usually kept <strong>the</strong>ir distance appearing as<br />
omens of death be<strong>for</strong>e humans related to <strong>the</strong>m by blood. Their keening was<br />
itself an announcement of bad <strong>for</strong>tune. One of <strong>the</strong>ir kind was <strong>the</strong> English<br />
grant, "a yearling foal, erect on its hind legs with sparkling eyes. This<br />
kind of demon appears in <strong>the</strong> streets about sunset (and) warns inhabitants<br />
to beware of fire, and thus puts <strong>the</strong> ignorant on <strong>the</strong>ir guard."<br />
CHANGELING<br />
Mortal earth spirits left in place of humans and animals<br />
kidnapped or killed by <strong>the</strong> fay-people.<br />
Middle-English, change , from <strong>the</strong> French changer , from <strong>the</strong> Low<br />
Latin cambriare , to exchange or barter + Anglo-Saxon ling , a noun suffix<br />
having diminutive <strong>for</strong>ce; thus an uimprtant changer. These spirits were<br />
<strong>the</strong> corpan-sidh (dead sidh) of Gaelic myth. Changelings were left behind
when <strong>the</strong> sidh or <strong>the</strong> fay kidnapped women, children or animals. The<br />
replacements were elderly fairies nearing death, whose true identity was<br />
masked by magic. The black arts were not usually effective since <strong>the</strong> sidh<br />
were unable to cover de<strong>for</strong>mities, and <strong>the</strong> bad temper or evil behaviour of<br />
<strong>the</strong> substitute. Changelings were all given to "Antick practises" and were<br />
seen to be "half out of <strong>the</strong>ir wits." When <strong>the</strong> ancient bodach died that<br />
usually ended any difficulty. Where no volunteeer was available, <strong>the</strong> faypeople<br />
substituted a block of wood <strong>for</strong> <strong>the</strong> kidnapped individual or animal,<br />
but it was very hard to hold this illusion and <strong>the</strong> changelings often<br />
displayed a "wooden" arm or leg or an inability to move. Similar<br />
conditions in actual men were sometimes attributed to "elf-arrows",<br />
which <strong>the</strong> little people shot at those <strong>the</strong>y disliked. These triangles of<br />
stone were invisible, but poisoned <strong>the</strong> wound which <strong>the</strong>y made and created<br />
similarly afflicted limbs. Cerebral thrombosis, still commonly called a<br />
"stroke" was originally known as <strong>the</strong> disease of "elf-stroke" and was<br />
attributed to this cause.<br />
Since witches and <strong>the</strong> little people were not always distinguisable,<br />
effects of this kind were also said due to witchcraft.<br />
One changeling at Mahone Bay, Nova Scotia, was recognized because<br />
<strong>the</strong> child was seen to sleep all day and cry all night. The original child<br />
was cured by placing a few hastily scrawled phrases from <strong>the</strong> Bible on <strong>the</strong><br />
body of <strong>the</strong> changeling, which had a severe allergic reaction to this<br />
"Christian" relic. Holy water had a similar effect, remembering that no<br />
action could be taken on a Friday (<strong>the</strong> witch's day, and not surprisngly, <strong>the</strong><br />
day named after Odin's wife Frigga). Where animals were afflicted, a<br />
Mahone Bay farmer recommended using a witch-like counter-charm,<br />
namely a willow rod with mercury sealed into it: "Go around <strong>the</strong> barn and<br />
hit <strong>the</strong> creetur over <strong>the</strong> rump three times (with <strong>the</strong> rod), and that will<br />
chase <strong>the</strong> devils out of <strong>the</strong> cattle. Then go around <strong>the</strong> barn and wave <strong>the</strong><br />
wand about. When <strong>the</strong> devils are out, cut a hole in <strong>the</strong> sill of <strong>the</strong> barn door<br />
at <strong>the</strong> entrance. Put mercury in <strong>the</strong> hole and plug it and <strong>the</strong> evil spirits<br />
can't come back."<br />
It was noticed that changelings had eyes "as red as glowing coals"<br />
and were extremely virile <strong>for</strong> all <strong>the</strong>y might be dying bodachs. Michael<br />
Collins was incarcarated at Saint John in nineteen ten as, "a mental<br />
wreck...a victim of <strong>the</strong> cigarette habit." "He demonstrated <strong>the</strong> power of a<br />
demonaic. Constable Doyle had a hard time avoiding being throttled or<br />
bitten by him." At Moncton. in eighteen eight, ano<strong>the</strong>r "posessed"
individual was found wandering on High Street, "entirely naked with <strong>the</strong><br />
exception of a sheep skin girdle, in which is fixed a knife. He is said to<br />
live in <strong>the</strong> woods. One night last week two ladies were attacked by him<br />
and one of <strong>the</strong>m gave him a sound slap with a sunshade be<strong>for</strong>e he would<br />
leave."<br />
CHEPICHEALM<br />
A creature also known as <strong>the</strong> jipjakimaq.<br />
Wabenaki, Micmac dialect, <strong>the</strong> horned or wingless “dragon” said<br />
identical to wiwillmekq’. A singular “horned worm found on trees or<br />
within water.” Capable of assuming a vast size and gifted with<br />
supernatural powers.<br />
CLEASAI<br />
A mortal earth spirit known as <strong>the</strong> source of trickery.<br />
Gaelic, plural, cleai<strong>the</strong> (pronounced cla-see), a trickster, As in<br />
cleas , a play, trick or feat, a wile. Similar to cluich , to play from <strong>the</strong><br />
Early Irish cluche , a game Correponds with <strong>the</strong> German word lachen and<br />
<strong>the</strong> English laugh . A person who deceived through artifice or cunning,<br />
using word-magic alone or in combination with jugglery and slight-ofhand.<br />
Also called <strong>the</strong> gille-nan-car, <strong>the</strong> servant of one who twists, an<br />
artful dodger, a fraud. See also <strong>the</strong> entries under trickster and Lox.<br />
The penultimate European trickster was <strong>the</strong> Norse god Loki, who<br />
acted so badly he was hunted <strong>down</strong> by his fellow gods and chained within a<br />
remote part of Nifhelheim, <strong>the</strong> preserve of his daughter Hel. Loki<br />
corresponds with <strong>the</strong> Teutonic god Laugar and <strong>the</strong> less-spirited English<br />
lubber-fiend. Ano<strong>the</strong>r relation is <strong>the</strong> giant known as Lob Lie-By-Fire, not<br />
to mention <strong>the</strong> hobgoblins known variously as <strong>the</strong> lob, lobby, lobbard or<br />
lubber, <strong>the</strong> smallest being <strong>the</strong> lubberkin. It is no great jump from <strong>the</strong><br />
lubberkin to <strong>the</strong> <strong>the</strong> Gaelic "lobaircin" better known as <strong>the</strong> Leprachaun.<br />
The Ulster Luchraman is probably intermediate with Lugh (Lookh) <strong>the</strong> old<br />
Gaelic god of wild fire. While he was never <strong>the</strong> equal of Loki, <strong>the</strong> Great<br />
Lug was ei<strong>the</strong>r very skilled or very tricky. When he was spent to spy upon<br />
<strong>the</strong> Firbolgs he looked <strong>for</strong> work in <strong>the</strong> court of King Eochaid. He was<br />
turned <strong>down</strong> because <strong>the</strong>y already had a harper, a smith, a champion, a
magician, a druid, a cupbearer, a physician and a goldsmith. But Lugh<br />
modestly admitted that he was <strong>the</strong> expert in all <strong>the</strong>se crafts: "Go to your<br />
king and ask him if he has any my equal. If he has, <strong>the</strong>n I shall no longer<br />
trouble <strong>the</strong> gates of Tara." He afterwards became a presence at <strong>the</strong> court<br />
where he served as an undercover agent <strong>for</strong> <strong>the</strong> Tuatha daoine, who<br />
eventually defeated <strong>the</strong> Firbolgs.<br />
Maritime tricksters are legion and as Joe Neil MacNeil says, "The fox<br />
has no tricks unknown to <strong>the</strong> hunter." Crazy Archie was one of <strong>the</strong>se<br />
hunters, "a notorious character who was not wholly to be trusted..."<br />
After one long bout of wandering, Archie arrived at a Cape Breton<br />
homestead to find <strong>the</strong> woman of <strong>the</strong> house preparing soup <strong>for</strong> her husband,<br />
who was ill in bed. Pretending that was a medical doctor, Archie<br />
examined <strong>the</strong> patient and advised against giving him chicken soup. So that<br />
<strong>the</strong>re would be no waste he drank <strong>the</strong> bowl to <strong>the</strong> bottom. Afterwards he<br />
recommended that <strong>the</strong> man be wrapped in <strong>the</strong> skin of a newborn calf as a<br />
cure <strong>for</strong> his illness, and <strong>the</strong> woman became awre that she had been duped.<br />
Again, Archie approached <strong>the</strong> local minister when he was in need of<br />
shoes. The Reverand Sutar scribbled him a credit note to present to <strong>the</strong><br />
local cobbler, but <strong>the</strong> trickster suggested (somewhat unsubtly) that<br />
promissory notes were of little value. When <strong>the</strong> cleric went to feltch a<br />
few shilllings <strong>for</strong> <strong>the</strong> shoes, Archie pocketed <strong>the</strong> note. When Mr. Sutar<br />
returned he also took <strong>the</strong> money, noting that "<strong>the</strong> letter will get me <strong>the</strong><br />
shoes and <strong>the</strong> money whisky a drink."<br />
Later, Crazy Archie returned looking <strong>for</strong> a place to stay <strong>the</strong> night.<br />
Being unimpressed with <strong>the</strong> man's impositions, Sutar decided to house him<br />
in a barn loft, telling his "guest" <strong>the</strong> accomodations were of a high order.<br />
As bedtime drew near Archie insisted that his host show him to his room.<br />
The minister entered <strong>the</strong> barn and climbed up ladder to lead Archie to his<br />
bed. At that <strong>the</strong> trickster snatched away <strong>the</strong> latter and cried out, "Since<br />
<strong>the</strong> bed is as good as you say it is, shouldn't you be <strong>the</strong> one to sleep in it?<br />
I will sleep in your bed."89<br />
89MacNeil, Joe Neil, Tales Until Dawn, Kingston (1987), pp. 170-172.<br />
See also <strong>the</strong> traditional tale starting on page 173.
COCK ROBIN<br />
A mortal earth spirit bound to <strong>the</strong> deep woods.<br />
Anglo-Saxon coc , confering with <strong>the</strong> Low Latin coccus , perhaps<br />
imitative of <strong>the</strong> sound made by a crowing male barnyard fowl. Confluent<br />
with chicken and coquette . By extention <strong>the</strong> male of any species,<br />
particularly a "strutting rooster", a leader, master or chief among men.<br />
Robin is a diminished <strong>for</strong>m of Robert from <strong>the</strong> German Ruprecht , <strong>the</strong><br />
latter being <strong>the</strong> he-goat spirit of <strong>the</strong> fields, a diminished <strong>for</strong>m of <strong>the</strong>ir<br />
god Wuotan (see Belsnicker). Similar diminuitives of Robert include Bob ,<br />
Bobby , Dob, Dobby , Rob , Robbin , Hob , Hobbin , Pop and Poppin . The<br />
word is similar to <strong>the</strong> German rauben , to seize through <strong>for</strong>ce, to take<br />
booty or steal.<br />
A noted mythological Robin was Robert le Diablo (<strong>the</strong> Devil), whose<br />
adventures were recounted in French romances of <strong>the</strong> 13th century. He is<br />
represented as a son of <strong>the</strong> Duke of Normandy, who through his cruelty<br />
gained <strong>the</strong> reputation of being <strong>the</strong> son of a devil. He travelled to Rome,<br />
repented of his evil ways, and donned a beggar's clo<strong>the</strong>s <strong>for</strong> seven years of<br />
penance. Commanded by an angel to take up a knight's armour he fought<br />
successfully against <strong>the</strong> Saracens. The French king offered him <strong>the</strong> hand<br />
of a princess in marriage, but he refused, donned his old clo<strong>the</strong>s, and took<br />
to <strong>the</strong> woods where he lived out <strong>the</strong> remainder of his life as a holy hermit.<br />
This character is allied with <strong>the</strong> English Robin Goodfellow, a<br />
domestic spirit also known as <strong>the</strong> hobgoblin. Keightley says that "Robin<br />
Hood...must also have been an appellation of this spirit...The hood is <strong>the</strong><br />
usual appendage of this domestic spirit."90 Keightley thinks ano<strong>the</strong>r guise<br />
was Hob wi' Lanthorn (lantern) an English name <strong>for</strong> <strong>the</strong> spirit we call <strong>the</strong><br />
Will O' The Wisp.<br />
This character does not appear in Maritime mytholgy in his own right<br />
but is combined with <strong>the</strong> Christian deity to produce <strong>the</strong> Lunenburg<br />
exclamation, "Lordy ole cock-robin Christ."91 This was probably, at first,<br />
a "swear-word" which devolved into a mild expression of surprise or<br />
90Keightley, Thomas, World Mythology, London (1880), p. 318.<br />
91Poteet, Lewis J., South Shore Phrase Book, Hansport (1988), p. 72.
distaste.<br />
COCKERWITT<br />
Sea-spirit bound to <strong>the</strong> hulk of a derelict ship.<br />
Anglo-Saxon, cocer , to quiver + wic , a dweller at <strong>the</strong> sea-side.<br />
Confluent with <strong>the</strong> Middle English cockeren , to imitate <strong>the</strong> sounds and<br />
actions of a cock-bird , to fondle, to run after <strong>the</strong> girls. Similar to <strong>the</strong><br />
English cockney and <strong>the</strong> obsolete words cockery , tottering, likely to<br />
fall, drunken; cocket , brisk, saucy in manners; and cockwold , <strong>the</strong> source<br />
of cuckhold . Notice that wic is confluent with <strong>the</strong> English witch and<br />
that cock <strong>for</strong>merly defined a hulk, empty shell or husk. A cocker was a a<br />
person who husked <strong>the</strong> harvest, and by extension, a harvester, or reaper.<br />
In Maritime Canada <strong>the</strong>re is a Cockerwitt Passage in Shelburne<br />
County, Nova Scotia. The residents of nearby Woods Harbour and Shag<br />
Harbour are referred to as cockerwitts , a designation originally meant<br />
as an insult but now accepted "with some pride." The spirit of <strong>the</strong><br />
cockerwitt must have been akin to that of <strong>the</strong> clod-hopper, or dirt-farmer,<br />
<strong>the</strong> waddle "like that of a duck" being perhaps inspired by alcohol.<br />
Interestingly, this land-based spirit became attached to seamen who<br />
appeared drunken when <strong>the</strong>y first came ashore.<br />
CONDEAU WEEGAN<br />
An enspirited river cavern.<br />
River caverns are associated with soft rock. Thus <strong>the</strong> Miramichi River<br />
between Chatham and Bushville is noted <strong>for</strong> rocks which have been<br />
sculpted in cave-like undercuts by <strong>the</strong> passing water. The most<br />
remarkable of <strong>the</strong>se is on <strong>the</strong> <strong>north</strong>western branch of this river, at a place<br />
<strong>for</strong>merly known as <strong>the</strong> Big Hole. The Mimacs recognized <strong>the</strong> identity of<br />
this place in <strong>the</strong> word Condeau-weegan, <strong>the</strong> “Stone Wigwam.” Its only<br />
entrance was from <strong>the</strong> water beneath an overhanging cliff. In 1840, <strong>the</strong><br />
floor of this cavern was located 10 inches above <strong>the</strong> average water-level.<br />
The height of <strong>the</strong> most inner plateau was seventeen feet above <strong>the</strong> floor of<br />
<strong>the</strong> cave, and <strong>the</strong> width of <strong>the</strong> entrance to it was estimated at seventy<br />
feet. When Moses Perley noted that <strong>the</strong> Hole had an interior spring and a<br />
smoke hole, “whe<strong>the</strong>r natural or artificial I cannot say.” The ricks in this
place were sandstone of a coarse grit studded with angular pebbles of<br />
rose and white quartz, giving <strong>the</strong> appearance of a fairy grotto. Perley<br />
noted that <strong>the</strong> Indians stood within <strong>the</strong> cavern and speared Salmon as <strong>the</strong>y<br />
passed <strong>the</strong> entrance. These <strong>the</strong>y placed in <strong>the</strong> hollow basin of <strong>the</strong> spring<br />
where “<strong>the</strong> coldness of <strong>the</strong> water keeps <strong>the</strong>m <strong>for</strong> two or three days.” The<br />
Sheriff of Northumberland county, Colonel Robert Call, said that he went<br />
fishing regularly at <strong>the</strong> Hole in a decade thirty years later. He said he was<br />
told that an Indian woman gave birth <strong>the</strong>re during <strong>the</strong> great Miramichi Fire<br />
of 1825. In 1903, George Brown, <strong>the</strong> owner of a hunting lodge in <strong>the</strong> area,<br />
said <strong>the</strong> Big Hole was much smaller than that described by Perley, which<br />
is quite likely considering <strong>the</strong> fact that sixty years of erosion had<br />
intervened. Dr. Nicholson of Chatham, on <strong>the</strong> o<strong>the</strong>r hand, wrote Dr. Ganong<br />
saying that <strong>the</strong> earlier measurements were absolutely accurate.<br />
COOLIGAN<br />
A mortal earth spirit reincarnated as a mummer.<br />
Anglo-Saxon, cuhle, Middle English, cool , an obselete version of<br />
<strong>the</strong> word cowl + gan , those born to <strong>the</strong>; <strong>the</strong> hooded spirits, disguisers or<br />
mummers. Cowls were monkish hoods typically attached to a coat-like<br />
garmet. As a verb, <strong>the</strong> word cowl meant to strike so as to raise a bruise<br />
or lump. We suspect that cooligan , sometimes used as a definition <strong>for</strong><br />
elfs, fairies, <strong>the</strong> sidh, or little people, confers with hooligan . One source<br />
has Hooligan as a a family name, perhaps derived from <strong>the</strong> Old Norse<br />
hooligar , describing a wary, soft-mannered, somewhat slow individual.<br />
Modern variants of <strong>the</strong> name include Howley and Holey . Hooly is an<br />
obsolete <strong>for</strong>m of holy , holly and wholly , also reflected in heel , hole<br />
and hell . The hooligans have thus been described as loafers, idlers,<br />
ruffians or larrikins, hoodlums who neeeded to keep <strong>the</strong>ir cowls in place<br />
to escape detection in crime.<br />
In Europe <strong>the</strong> hooded spirits included <strong>the</strong> goodfellow, Robin Hood and<br />
Knecht Ruprecht. The word is preserved in Atlantic Canada as skooligan ,<br />
a half-teasing description <strong>for</strong> a naughty child. It is most completely used<br />
in describing <strong>the</strong> act of mummering, a cooligan being represented in local<br />
legend as "a striking party". It has been said that <strong>the</strong> act of "cooliganing"<br />
took place on New Year's Eve. If <strong>the</strong> walls were not actually struck with<br />
sticks or branches to drive off evil spirits, <strong>the</strong> cooligans knocked <strong>the</strong>ir
fists beneath <strong>the</strong> <strong>wind</strong>ows as <strong>the</strong>y made house visits. Sometimes <strong>the</strong>y<br />
notched a threaded spool and mounted it on a spindle. They <strong>the</strong>n pulled <strong>the</strong><br />
thread with <strong>the</strong> spool pressed to <strong>the</strong> <strong>wind</strong>ow, thus producing an eerie<br />
sound.92<br />
Men who retained <strong>the</strong> name to describe <strong>the</strong>ir family often proved<br />
uncanny in <strong>the</strong>ir own right. At Seabright, Nova Scotia, one of Helen<br />
Creighton's respondents noted that, "A man name Hooligan had died. A few<br />
days later some of <strong>the</strong> fishermen were out in a boat and <strong>the</strong>y got joking<br />
among <strong>the</strong>mseleves, and just <strong>for</strong> fun, one of <strong>the</strong>m started to call him.<br />
They all heard him answer, but it came from a distance. They hollered<br />
agian and he came closer. They got frightened <strong>the</strong>n and put <strong>for</strong> shore, and<br />
<strong>the</strong>y'll never try that trick again."93<br />
COOLPUJOT<br />
The Wabenaki giant of <strong>the</strong> seasons, whose name indicates.<br />
“he who must be turned using handspikes.”<br />
This creature was sometimes charged with creating <strong>the</strong> <strong>wind</strong>s of<br />
Indian Summer and <strong>the</strong> January thaw by farting. It was claimed that this<br />
man-god was so slothful his bones dissolved thus <strong>the</strong> need to turn him on<br />
“handspikes.” It was noted that he kept his gaze “steadfastly fixed on <strong>the</strong><br />
<strong>north</strong>. “When he sighs, we have those balmy sou<strong>the</strong>rn airs, which<br />
communicate warmth and delight over <strong>the</strong> nor<strong>the</strong>rn hemisphere.” He<br />
compares with a sou<strong>the</strong>rn Indian god named Shawandasee and is very<br />
similar to <strong>the</strong> eddaic Svasud.<br />
CORBY<br />
A mortal earth spirit, a common familiar of <strong>the</strong> witch.<br />
92Pratt, T.K., Dictionary of Prince Edward Island English, Toronto<br />
(1988), p. 38. Pratt defines cooligan as an intransitive verb, "To scrape<br />
<strong>the</strong> outside walls or <strong>wind</strong>ows of a house as a prank in order to startle<br />
those inside." He hints at its meaning as a noun where he notes: "On New<br />
Year's Eve people came in <strong>the</strong> house in St. Peters (P.E.I.) to colligan - <strong>the</strong><br />
real object was to get invited in <strong>for</strong> lunnch."<br />
93Creighton, Helen, Bluenose Ghosts, Toronto (1978), p. 149.
Anmglo-Saxon, craawe , imitative of <strong>the</strong> sound made by a crow;<br />
Middle English, chough confering with <strong>the</strong> Old french corbel (currently<br />
corbeaux ) from <strong>the</strong> Latin corvus , a crow or raven. Note: corbey<br />
messenger , an obsolete description of a person long upon a mission, like<br />
<strong>the</strong> raven sent out from <strong>the</strong> Noah's Ark, which never returned. The clough<br />
is a third member of <strong>the</strong> European crow family, a medium size bird having<br />
red legs and blue-black plumage. The Cornish clough has a red bill and is<br />
almost extinct in Britain, while <strong>the</strong> European clough, having a yellow bill,<br />
is less rare. The English word crow derives from <strong>the</strong> Anglo-Saxon craawe,<br />
imitative of <strong>the</strong> sound <strong>the</strong> bird makes.<br />
Similar to <strong>the</strong> Gaelic corr , bird with a large beak, <strong>for</strong> example <strong>the</strong> heron<br />
or crane; thus, excess in anything.<br />
Tindall has said that <strong>the</strong> crow was a preferred familiar of <strong>the</strong> boabh<br />
or witch because it was traditionally a creature of death and augury and in<br />
addition was "very easy to tame". It was also <strong>the</strong> preferred familiar, or<br />
runner, of <strong>the</strong> goddess triad of Morrigan, Mebd and Macha. The raven<br />
banner was closely associated with <strong>the</strong> Scandinavian invaders of Britain<br />
because <strong>the</strong>y were <strong>the</strong> fylgie, or runners, of <strong>the</strong> god Odin. He kept two<br />
battle-wolves at his feet, <strong>the</strong> equivalents of <strong>the</strong> sidh-warriors who often<br />
assisted <strong>the</strong> Gaelic hero Cuchullain, but two ravens were equal partners,<br />
often seen perched on his shoulders. These were Hugin (thought) and Munin<br />
(memory), sent each day into <strong>the</strong> world of men to bring back espionage.<br />
Every night <strong>the</strong>y returned to his shoulders and whispered secrets in his<br />
ears. It is little wonder this animal was taken as <strong>the</strong> familiar of boabhs<br />
and witches, a little "imp" gifted upon <strong>the</strong>m by <strong>the</strong>ir "devil". The myths<br />
surrounding corbies have been exported intact to North America.<br />
The corvidae of <strong>eastern</strong> North America fall into four species: The<br />
Canada jay, often termed <strong>the</strong> gray jay; <strong>the</strong> blue jay; <strong>the</strong> raven and <strong>the</strong><br />
crow. The firts of <strong>the</strong>se has been characterized as "bold" and impudent":<br />
"It is common practise <strong>for</strong> it to enter a camp to steal food when <strong>the</strong><br />
camper's back is turned. The fur-trapper hates it whole-heartedly, <strong>for</strong> <strong>the</strong><br />
very good reason that it steals <strong>the</strong> bait from his trap lines..." The blue jay<br />
has been described as "noisy and conspicuous... behaving in much <strong>the</strong> same<br />
manner as do <strong>the</strong>ir cousins <strong>the</strong> Gray Jays." Ravens have been declared to<br />
possess, "uncanny powers, not only in <strong>the</strong> matter of detecting food, but in<br />
being able to passs <strong>the</strong> word along to o<strong>the</strong>rs of <strong>the</strong>ir tribe." The crow<br />
plagues <strong>the</strong> farmer by uprooting newly seeded crops "and has even been
found guilty of picking holes in ripening pears and apples."94 These witchlike<br />
animals are <strong>the</strong> clan known locally as <strong>the</strong> corbys, or gorbys.<br />
The Old Corby of ancient times was <strong>the</strong> god Odin, who may be <strong>the</strong><br />
nathir of Celtic mythology. Black birds were <strong>the</strong> familiars of <strong>the</strong> goddess<br />
Morrigan and augury has always been a potent magical art. The augur of<br />
ancient Rome was a member of <strong>the</strong> highest class of official diviners. He<br />
ranked second in <strong>the</strong> college of pagan clergymen and had <strong>the</strong> sole duty of<br />
interpreting portents and omens. His observations were made from a<br />
rectangular space, termed <strong>the</strong> tempelum, a rectangular space which had no<br />
physical being but was marked off, as required, by <strong>the</strong> chief augur. The<br />
chief means of soothsaying was <strong>the</strong> auspice, <strong>the</strong> observation of birds in<br />
flight. Auspices were distinguished as <strong>the</strong> augurata imperativa, omens on<br />
demand, and <strong>the</strong> augurata oblative, or uinintended observations. The<br />
<strong>for</strong>mer were ga<strong>the</strong>rered by noting <strong>the</strong> size of flocks of birds and <strong>the</strong><br />
quarters from which <strong>the</strong>y flew. The latter might involve <strong>the</strong> unexpected<br />
behaviour of flocks or individual birds and had to be interpreted in terms<br />
of general accumulated lore. Interestingly, this bodach was identified by<br />
<strong>the</strong> lituus, or staff, which he always carried. His position belonged to <strong>the</strong><br />
haggedisces, or witches, in <strong>the</strong> nor<strong>the</strong>rn lands.<br />
Locally, bird familiars were lumped by <strong>the</strong> Micmacs, among o<strong>the</strong>r<br />
animal familiars, as <strong>the</strong> puhigan or buhigan (which, see).<br />
Some claim that <strong>the</strong> wisk-i-djak is <strong>the</strong>ir equivalent of <strong>the</strong> gray jay, <strong>the</strong><br />
term being descriptive of "a mighty power that lived inside <strong>the</strong> bird."95<br />
Whisky Jack, or Whisky John, seems to have a more lilkely<br />
association with lumbering myths (see Main John). In those quarters, it<br />
was noticed that <strong>the</strong> gray jays were attracted to beers, ales and o<strong>the</strong>r<br />
alcoholic drinks. They were alternately known as carrying jacks, or<br />
carrying jays, from <strong>the</strong>ir habit of flying off with objects or food pirated<br />
from <strong>the</strong> lumber camps. For this same reason, <strong>the</strong>y were termed camp<br />
robbers or carrion jays.96 Because <strong>the</strong>y stole meat <strong>the</strong>y were also known<br />
314.<br />
94Tufts, Robie W., The Birds of Nova Scotia, Halifax (1962)pp. 306-<br />
95Spray, Carole, Will O' The Wisp, Fredericton (19882), p.. 34.<br />
96Poteet, Lewis J., South Shore Phrase Book, Hantsport (1988), p. 27.
as caribou birds, moose birds, meat birds, grease birds or venison hawks.<br />
More anciently, <strong>the</strong>y were termed Hudson Bay birds since <strong>the</strong>y dogged <strong>the</strong><br />
trade routes of <strong>the</strong> trapper-traders. While <strong>the</strong>y were not usually admired<br />
<strong>the</strong>y were some company to wood's travellers and were occasionally<br />
termed <strong>the</strong> woodsman's friends.97<br />
In lumbering camps, garby, gorby, or gorbey, was a name particularly<br />
applied to <strong>the</strong> gray jay, a bird sometimes described as "a magnified<br />
chickadee". This animal is roughly a foot in length having plumage of a<br />
soft neutral gray colour. It has a dark crown on its head, while its throat<br />
and face are white. Its tail is slightly tipped with light gray. This<br />
distinction appears in <strong>the</strong> ballad of "Tom Cray":<br />
He started <strong>for</strong> <strong>the</strong> landing, one morning quite late,<br />
But littlle aware of his terrible fate.<br />
When <strong>down</strong> came two bluejays, a garby and took<br />
The miserable soul of <strong>the</strong> cook of Back Brook.<br />
Now its travellers take warning, of fowls be aware,<br />
Of <strong>the</strong> bluejays and garbys that swarm in <strong>the</strong> air.<br />
When you go out a-walking, be armed and keep look,<br />
That you lose not your soul from <strong>the</strong> bank of <strong>the</strong> brook.<br />
In agricultural communities, and towns, this separation was not<br />
always made, "gorby" being recognized as any bird of ill-omen. In Albert<br />
County, New Brunswick and in sou<strong>the</strong>rn Maine, folklorist Harold Ives found<br />
that gorbys were not known, but <strong>the</strong>ir function was taken over by robins,<br />
chickadees and juncos. In my home community <strong>the</strong> largest "gorbys" were<br />
sometimes referred to as "black johns", <strong>the</strong> devil incarnate being<br />
identified as <strong>the</strong> "Black John". Speaking of lapses in Christian ethics, oldtimers<br />
used to say: "When Black John rises up, <strong>the</strong> minister lies <strong>down</strong>."<br />
Sea-going communities had <strong>the</strong>ir own version of <strong>the</strong> gorby in <strong>the</strong> seagulls<br />
and petrels, <strong>the</strong> latter referred to as Mo<strong>the</strong>r Cary's chickens (which, see).<br />
The nature of <strong>the</strong>se birds was never clearly stated but <strong>the</strong> Indians,<br />
and o<strong>the</strong>rs, implied that powerful spirits occasionally governed <strong>the</strong>ir<br />
actions. Harold Ives was sometimes told that <strong>the</strong>se birds housed <strong>the</strong> souls<br />
of dead woodsmen but found most of his respondents unwilling to admit<br />
97Ives Harold D., "The Man Who Pliucked <strong>the</strong> Gorbey" (1961), p. 175.
this or explain why <strong>the</strong>y feared <strong>the</strong> species. Carole Spray noticed that <strong>the</strong><br />
native hunters considered <strong>the</strong> wisk-i-djak a spiritual guide, listening <strong>for</strong><br />
his voice as <strong>the</strong>y went into <strong>the</strong> woods. They knew that <strong>the</strong> bird hungered<br />
after moose meat, and lacking this had to settle <strong>for</strong> a poorer meal of ticks<br />
and fleas taken from <strong>the</strong> animal's hide. The Indians considered <strong>the</strong> bird<br />
<strong>the</strong> "hunter's friend" and were certain it screeched to lead <strong>the</strong>m to <strong>the</strong>ir<br />
quarry. When <strong>the</strong> moose had been felled, quartered and cut, <strong>the</strong> jay would<br />
stand by shrieking "gee! gee!" and "hunng-ry!", until it was allowed to take<br />
its portion.<br />
Wild Bill Lolar, "The Wizard of <strong>the</strong> Miramichi" admitted having<br />
conversations with a gorby. His bunkmates in a lumbercamp on <strong>the</strong><br />
Southwest Miramichi asked, "...what was it saying to you Will? Was it a<br />
crow?" "No," replied <strong>the</strong> soothsayer, "it wasn't a crow. Too big <strong>for</strong> a crow.<br />
Nor t'wasn't a raven ei<strong>the</strong>r...He'd fly around and light on a tree and he'd say,<br />
"beware <strong>the</strong> night of <strong>the</strong> nineteenth." Then bye and bye he'd land some<br />
place else and he'd say it again..." The o<strong>the</strong>r men laughed off this<br />
espionage concerning <strong>the</strong> future but on <strong>the</strong> appointed day of March <strong>the</strong>y<br />
were stricken by a mysterious illness, which caused <strong>the</strong> abandonment and<br />
burning of <strong>the</strong>ir camp.98<br />
Normal men regarded <strong>the</strong> large gorbys as <strong>the</strong> equivalent of black<br />
cats, thus men who set out hunting or fishing would return home if a crow<br />
flew across <strong>the</strong>ir path as <strong>the</strong>y set out towards field or stream. My Grand<br />
Manan ancestors were return to harbour if a crow flew across <strong>the</strong> bow of<br />
<strong>the</strong>ir fishing boat as <strong>the</strong>y left harbour. From <strong>the</strong>se examples it is clear<br />
that most men considered gorbys to be <strong>the</strong> embodiment of dangerous<br />
magicians. This explains why Ives was told that woodsmen avoided<br />
offending or damaging members of <strong>the</strong> crow family. One of <strong>the</strong>se men told<br />
thim that "Anything that happens to a gorby will happen to you...A<br />
woodsman kicked at one which was stealing his lunch and broke its leg. A<br />
day or two after that , <strong>the</strong> man got his foot caught in <strong>the</strong> trace chain of a<br />
scoot and suffered a fractured leg. Ano<strong>the</strong>r man threw a stick at one and<br />
broke its wing, and that afternoon broke his arm..."99<br />
Joe Neil MacNeil had this to say concerning witch-birds:<br />
98Spray, Carole, Will O' The Wisp, Fredericton (1985), pp. 59-65.<br />
99Ives, Edward D., "The Man Who Plucked The Gorbey (1961), p. 176.
"People would talk about birds, particularly when a small bird entered<br />
a house. It was a bd sign <strong>for</strong> a small bird, such as a robin, to enter a<br />
house. And if any of <strong>the</strong>se entered using only one foot, it was a very bad<br />
sign indeed. People were always extremely frightened if <strong>the</strong> man of <strong>the</strong><br />
house was on a journey or anybody belonging to <strong>the</strong> household was away on<br />
a journey and a bird came inside. They would be very, very concerned until<br />
he reached home <strong>for</strong> fear that bad news was going to arrive about him...And<br />
if <strong>the</strong>y had a chance at all, <strong>the</strong>y would catch <strong>the</strong> bird to see if it had two<br />
feet."100<br />
In <strong>the</strong> above case, <strong>the</strong> damaged bird represented physical or<br />
psychological damage done to <strong>the</strong> magic-worker, who invariably reacted<br />
against <strong>the</strong> tormenter. The gorbys were also totem animals and might<br />
appear as banshees or <strong>for</strong>erunners of disaster. In Bluenose Ghosts, Helen<br />
Creighton mentioned two personal instances where birds may have<br />
<strong>for</strong>eshadowed death: "Many people think that birds are <strong>for</strong>erunners of<br />
death and if one beats against <strong>wind</strong>ow panes or comes into <strong>the</strong> house <strong>the</strong>y<br />
are sure that bad news will follow. I would have thought so too if my<br />
fa<strong>the</strong>r had died on that day when he was stricken, but <strong>the</strong> swooping of a<br />
bird against our <strong>wind</strong>ow seemed to startle him so that his weary heart<br />
revived...and he lived until <strong>the</strong> following October. It could have been a<br />
<strong>for</strong>erunner although death was delayed. A friend of mine had a similar<br />
experience be<strong>for</strong>e her husband died..."101<br />
At Whynacht's Settlement, Creighton interviewed an individual who<br />
was frightened by birds that entered his home: "I was sitting in a chair<br />
one day when <strong>the</strong> swallows came in <strong>the</strong> entry. I was afraid <strong>the</strong>y were<br />
going to come on my head and I put my hands up to keep <strong>the</strong>m away. I was<br />
<strong>the</strong> only one that saw <strong>the</strong>m. A few weeks later my bro<strong>the</strong>r's wife died."102<br />
Almost every species of bird has been implicated as a <strong>for</strong>erunner and<br />
<strong>the</strong>se have been termed "gorbys" in spite of <strong>the</strong> fact that <strong>the</strong>y are not<br />
members of <strong>the</strong> crow family. From Middle Musquodobit, Nova Scotia, we<br />
have <strong>the</strong> following: "One time when dad was awy from home a dove<br />
100MacNeil, Joe Neil, Tales Until Dawn, Kingston (1987), p. 210.<br />
101Creighton, Helen, Bluenose Ghosts, Toronto (1976), p. 25.<br />
102Creighton, Helen, Folklore of Lunenburg County, Toronto, p. 26.
(pigeon) came into <strong>the</strong> house and flew around it. My mo<strong>the</strong>r said, "Someone<br />
is going to die," and my fa<strong>the</strong>r had no sooner come back than a call came to<br />
tell him his mo<strong>the</strong>r had died." Again, at Ship Harbour, "two young men<br />
were returning home one cold icy night. After <strong>the</strong> driver let his friend out<br />
he drove on alone and must have gone off <strong>the</strong> road. At that time his<br />
mo<strong>the</strong>r was walking <strong>down</strong> (ano<strong>the</strong>r part of)<strong>the</strong> road when a huge bird that<br />
was more like an owl than anything else swooped <strong>down</strong> out of a tree and<br />
nearly knocked her <strong>down</strong>. It was an odd time of <strong>the</strong> year <strong>for</strong> a strange bird<br />
to appear, so this was supposed to be a <strong>for</strong>erunner."103<br />
Folklorist "Ted" R. Hennigar has expressed a personal belief in bird<br />
<strong>for</strong>erunners: "Abouty five years ago a bird flew against my bathroom<br />
<strong>wind</strong>ow and began picking around <strong>the</strong> frame. I knew something was going<br />
to happen, and right after I got word that my son-in-law had been in a car<br />
accident. The same thing happened be<strong>for</strong>e my mo<strong>the</strong>r died."104<br />
Again, on a road at Martin's River, Hennigarand his bro<strong>the</strong>r encountered, "a<br />
bird that looked like a bantam rooster (which) came from <strong>the</strong> sky...and<br />
landed in front of us. The bird began to walk towards my sister's house<br />
and we followed about thirty feet behind it. Just be<strong>for</strong>e we got to her<br />
place, <strong>the</strong> bird completely disappeared. It didn't fly away, but just<br />
disappeared. About an hour later my sister died." Hennigar sighted this<br />
same bird prior to <strong>the</strong> death of his fa<strong>the</strong>r and his younger sister.105<br />
While <strong>for</strong>eunners are ghost of <strong>the</strong> living just prior to death, certain<br />
"ghost" birds are more certainly <strong>the</strong> familiar-spirits of living witches. An<br />
witch at French Village, Nova Scotia, "was supposed to turn herself into a<br />
big owl. Some old feller cut up silver and put it in his gun and he fired at<br />
<strong>the</strong> owl and <strong>the</strong> next morning <strong>the</strong> woman was all cut up with flesh<br />
wounds."106<br />
Ano<strong>the</strong>r kind of materialized ghost was once found at Five Points, in<br />
103Creighton, Helen, Bluenose Ghosts, Toronto (1976), p. 25.<br />
104Hennigar, "Ted" R., Scotian Spooks, Hantsport (1990), p. 169.<br />
105Hennigar, R. "Ted", Scotian Spooks, Hantsport (1990), p. 167.<br />
106Creighton, Helen, Bluenose Magic, Toronto (1978), p. 42.
New Brunswick, along that long stretch of lonely woods between<br />
Penobsquis and Anagance. A dying wonder-worker was once doubly beset<br />
with her failing mortality and <strong>the</strong> fact that her husband's attentions<br />
appeared centred on a younger girl. He disclaimed any interest, but she<br />
promised to return to haunt him if he lied. Soon after she died. <strong>the</strong> man<br />
remarried and was afterwards pursued everywhere he went by a strange<br />
white owl. Perceiving this, <strong>the</strong> new wife became alarmed, certain of <strong>the</strong><br />
identity of <strong>the</strong> creature. To relieve <strong>the</strong> fright which <strong>the</strong>y both felt, <strong>the</strong><br />
colonial loaded his musket with silver shot and blasted <strong>the</strong> bird into<br />
oblivion. Un<strong>for</strong>tunately, his wife lapsed into insanity and he afterwards<br />
hung himself.<br />
In most cases it was <strong>the</strong> spirit of a living witch that took offense in<br />
tales about <strong>the</strong> gorbys. One such story comes from Blue Mountain, near<br />
Andover, Maine: "There was a bad fella, wicked sort of fella, and he caught<br />
one of <strong>the</strong> birds. He picked <strong>the</strong> fea<strong>the</strong>rs off him and let him go in <strong>the</strong> cold<br />
of <strong>the</strong> winter. And he said..."Let <strong>the</strong> old son of a bitch (<strong>the</strong> Devil) that put<br />
<strong>the</strong>m on you grow <strong>the</strong>m on you again. He woke up in <strong>the</strong> morning baldheaded<br />
as could be."107<br />
"It happened om <strong>the</strong> Tobique River in Nor<strong>the</strong>rn N.B. The bird was<br />
called a gorby. An old woodsman wouldn't hurt one. Sometimes play<br />
tricks on <strong>the</strong>m by tossing out a piece of hot bun toasted over <strong>the</strong> fire and<br />
<strong>the</strong> first bird that got it got a hot beak and <strong>the</strong>n would fly up in a tree and<br />
scold, and it sounded as if <strong>the</strong>y were saying, "Jesus Jesus." This man<br />
thinking he was doing something smart held one and picked all <strong>the</strong><br />
fea<strong>the</strong>rs off but <strong>the</strong> wing fea<strong>the</strong>rs and tail fea<strong>the</strong>rs and tossed it into <strong>the</strong><br />
air, and said, "Now fly to your Jesus (<strong>the</strong> Devil) bare-assed." The o<strong>the</strong>rs<br />
(workmates) predicted something drastic wopuld happen to him and <strong>the</strong><br />
next morning he lifted up his head all his hair was left on his turkey (bag<br />
of clo<strong>the</strong>s used as a pilow). He left <strong>the</strong> crew soon after."108<br />
This story has been repeated in endless variations, <strong>the</strong> bird<br />
sometimes having its legs cut off or being roasted alive, in which case his<br />
tormenter was said to suffer a similar fate. Retribution is always<br />
178.<br />
107Ives, Edwarde D., "<strong>the</strong> Man That Plucked The Gorbey". (1961), p.<br />
108Ives, Edward,D., "The Man Who Plucked The Gorbey", (1961), p. 182.
appropriate to <strong>the</strong> crime, but in some of <strong>the</strong> tales is delayed until <strong>the</strong><br />
spring break-up or visited upon a subsequent generation, who are born<br />
with missing limbs or hairless from birth.<br />
Finally, it is interesting to take note of "crow piss time" a phrase<br />
used to describe men who were up and active during <strong>the</strong> earliest hours of<br />
<strong>the</strong> morning. Our ancestors also referred to human gorbys, or known<br />
thieves as "tame crows."<br />
CORPAN-SIGH<br />
A mortal earth spirit, a changeling; one of <strong>the</strong> sigh left as<br />
a replacement <strong>for</strong> kidnapped humans or <strong>the</strong>ir animals.<br />
Gaelic, corpan , twisted one, soulless + sidh , side-hill dweller.<br />
Corpan is similar to <strong>the</strong> English corpse , one without animation; a dead<br />
sidh. Known in English mythology as a changeling (which, see).<br />
Changelings were counterfeits left behind when <strong>the</strong> sidh kidnapped<br />
children, women or animals. The replacements were elderly sidh nearing<br />
death, whose identity was hidden through magic. Never<strong>the</strong>less, <strong>the</strong>y<br />
rarely escaped recognition since <strong>the</strong>y were noted through some physical<br />
de<strong>for</strong>mity, bad temper or evil behaviour. The corpan-sidh were all "given<br />
to Antick practices" and "commonly half out of <strong>the</strong>ir wits" and usually<br />
died soon after <strong>the</strong> substitution. In some instances <strong>the</strong> sidh shot <strong>down</strong> a<br />
cow with <strong>the</strong>ir elf-arrows and quietly replaced <strong>the</strong> animal with an ancient<br />
bodach, who soon died taking <strong>the</strong> fake animal to earth. The Gaels were<br />
naturally suspicious and would not usually eat <strong>the</strong> flesh of animals that<br />
died without apparent cause. When <strong>the</strong>y did, <strong>the</strong> meat was found to be<br />
unpalatable and to lack nourishment. Where a volunteer sidh was<br />
unavailable <strong>the</strong> clan sometimes placed glamour on an old log but <strong>the</strong><br />
illusion was harder to hold <strong>for</strong> lengthy periods. Occasionally, <strong>the</strong> sidhean<br />
punished <strong>the</strong>ir human enemies by shooting elf arrows at <strong>the</strong>m. If one<br />
struck it created an invisble wound that poisoned a portion of <strong>the</strong> body.<br />
Blood clots in <strong>the</strong> head were once interpreted as sidh-strokes and <strong>the</strong><br />
latter word lingers to describe this disease. Arms or legs that becam<br />
"wooden" were suspected of being replaced by tree limbs held in a state of<br />
glamour.
CORPSE CANDLE<br />
A fire-ball which presages death.<br />
English, corposant, which derives from <strong>the</strong> Latin corpo santos, a<br />
“holy body.” As <strong>for</strong> St. Elmo, he was perhaps originally St. Erasmus, <strong>the</strong><br />
patron of Neapolitan sailors, and a fourth century Italian bishop.<br />
According to legend he was once rescued from drowning and promised to,<br />
<strong>the</strong>reafter, supply a warning to all mariners of potential storm at sea. It<br />
has been guessed that St. Elmo might equally well be a corruption of <strong>the</strong><br />
name of St. Anselem of Lucca. Alternately, Elmo may be a<br />
masculinization of Helena. She was <strong>the</strong> sister to <strong>the</strong> twins Castor and<br />
Pollux, who also give <strong>the</strong>ir names to <strong>the</strong> phenomena. A Helena is <strong>the</strong><br />
appearance of single lights at different positions on a ship, and it thought<br />
to signal that storm warnings are lifted. The appearance of double lights<br />
is a Castor and Pollux and suggests that <strong>the</strong> worst lies ahead.<br />
The fires are now known to be discharges of static electricity<br />
between <strong>the</strong> air and pointed parts of a ship. The discharge is insufficient<br />
to cause electrocution but <strong>the</strong> streaming of light is very real and is not<br />
confined to old-time sailing ships. These jets of fire have been seen<br />
streaking outward from <strong>the</strong> wings and antennae of aircraft, from church<br />
steeples, from blades of grass, from <strong>the</strong> horns of cattle, and infrequently<br />
as a corona of light about <strong>the</strong> heads of people. The fires have even<br />
developed about hordes of night-flying insects with fear-evoking effect<br />
on observers.<br />
Columbus was among those who observed St. Elmo’s fire. His men<br />
spotted “seven lighted candles in <strong>the</strong> round top (or basket) and <strong>the</strong>re<br />
followed mighty rain and frightful thunder.” As <strong>the</strong>se were single<br />
manifestations <strong>the</strong> seaman “sang litanies and prayers,” and felt<br />
<strong>the</strong>mselves to be in little danger. On his voyage aboard <strong>the</strong> “Beagle,”<br />
Charles Darwin saw <strong>the</strong>se blue and blue-white lights, flashing red and<br />
purple as <strong>the</strong>y danced from spar to spar. Today some of <strong>the</strong> best turnedout<br />
yachts and siling vessels carry a St. Elmo’s medallion somewhere near<br />
<strong>the</strong> instrument panel.<br />
COWALKER<br />
A mortal earth spirit given guardianship of a human
individual from birth.<br />
Middle English from <strong>the</strong> Latin com , with, toge<strong>the</strong>r with, in<br />
conjunction with, jointly + <strong>the</strong> Anglo-Saxon, geweale , a rolling motion,<br />
locomotion without running. The cowalker, also known as <strong>the</strong> flygiar,<br />
nornir, runner, secondary soul, doppelganger, guardian, or taibh, was gifted<br />
upon men by <strong>the</strong> gods at birth and served as <strong>for</strong>erunners and as hindrunner,<br />
collecting in<strong>for</strong>mation concerning <strong>the</strong> future and <strong>the</strong> past. As farrunners<br />
<strong>the</strong>y penetrated <strong>the</strong> present, bring back in<strong>for</strong>mation from distant places<br />
about current events.<br />
These spirits were frequently identified as shadow-men or shadowwomen<br />
and our ancestors considered that <strong>the</strong> cowalker was active when a<br />
person's shadow could not be seen. They were notably nervous when<br />
people stood on <strong>the</strong>ir own shadows and knew that <strong>the</strong>y could plunge a knife<br />
into a shadow and harm <strong>the</strong> individual with whom <strong>the</strong> cowalker was<br />
associated. While most men did not have <strong>the</strong> "second-sight", that is active<br />
use of <strong>the</strong>ir <strong>for</strong>erunner, all men were believed capable of projection and<br />
had to exercise care in making "wishes", particularly after dark.<br />
Mary L. Fraser described <strong>the</strong> effect of unintentional projections as<br />
"apparitions due to strong wishing." She said that "If you wished yourself<br />
anywhere at night you were sure to appear <strong>the</strong>re." The projection of an<br />
astral-body had dangers: "If harm befell <strong>the</strong>se apparitions <strong>the</strong> rash wisher<br />
was also harmed." The cowalker could be aborted from doing as he, or<br />
she, was directed by saying, "I wish from <strong>the</strong> bottom of my soul I was<br />
<strong>the</strong>re but not with this night's wish."<br />
At Judique, in Cape Breton, at <strong>the</strong> turn of this century, an engaged<br />
couple were attending a dance. They quarrelled and he left <strong>for</strong> home. At<br />
his own gate, <strong>the</strong> man heard a cry and turned to meet his engraged fiancee<br />
flying at his throat. He tried to ward her off but she was supernaturally<br />
strong and was getting <strong>the</strong> better of him. In desparation he struck her a<br />
solid blow to <strong>the</strong> head and she fell, groaning and saying, "Im dying! I'm<br />
dying!" As she fell he reached to pick her up but <strong>the</strong>re was nothing on <strong>the</strong><br />
ground. At <strong>the</strong> same time <strong>the</strong> real girl fell suddenly to <strong>the</strong> floor of <strong>the</strong><br />
dance hall saying "I'm dying! and she passed away. The body was noted to<br />
have a massive bruise on <strong>the</strong> head although no one had seen her struck.<br />
Although no one could accuse <strong>the</strong> man of murder <strong>the</strong> community was firm<br />
in believing he had caused <strong>the</strong> death and he was finally <strong>for</strong>ced to leave his<br />
home-village. A similar story came from Antigonish village where two
children, Malcolm and Mary, had once lived on adjoining farms. Mary's<br />
family moved to Montreal and shortly after Malcolm awakened in <strong>the</strong> night<br />
after feeling a weight on his chest. To his amazement <strong>the</strong> lad saw Mary<br />
sitting upon him abusing him with an umbrella. The next morning he was<br />
too ill, and black and blue, to do much work. He wrote Mary asking her<br />
what she had been doing on <strong>the</strong> night in question, and she responded that<br />
she had been walking <strong>the</strong> streets in <strong>the</strong> rain beneath an umbrella. She said<br />
she blamed Malcolm <strong>for</strong> allowing her to leave Nova Scotia and wished she<br />
could get to him to vent her displeasure. Ano<strong>the</strong>r young woman "belonging<br />
to Antigonish" was visiting a married sister on Cape Breton Island. Ill<br />
and homesick she wished to be home, and actually prayed to be <strong>the</strong>re. At<br />
home, at this exact time, her three sisters were surprised to see her<br />
phantom materialize, kneel at a bed, commence to pray and <strong>the</strong>n vanish.109<br />
The cowalker as a hindrunner has been documented by Sharon Jarvis.<br />
The incident she recounted supposedly took place at Saint John, N.B., at<br />
mid-century: Events centered on an unidentified teenaged girl who she<br />
identified using <strong>the</strong> pseudonym Carol Johnson. Carol was a resident of a<br />
small farming community fur<strong>the</strong>r up <strong>the</strong> Saint John River but in <strong>the</strong><br />
summer of 1954 was sent to visit with her aunt who lived in <strong>the</strong> city.<br />
Early in her visit, Carol was sent to shop at a nearby grocery store. The<br />
walk to <strong>the</strong> shop involved a number of direction cghanges over six or seven<br />
blocks but <strong>the</strong> girl was fairly certain of her way. When she arrived at <strong>the</strong><br />
location she saw nothing of <strong>the</strong> street names she had been given, but did<br />
find two groicvery stores located diagonally across an intersection as her<br />
aunt had promised. The letters on <strong>the</strong> <strong>wind</strong>ow identified Alfred Tonney as<br />
<strong>the</strong> proprietor, and <strong>the</strong> place did not look like <strong>the</strong> that which had been<br />
described to her. As she entered <strong>the</strong> doorway two glaring circles of light<br />
appeared and vanished be<strong>for</strong>e her eyes and <strong>the</strong>re was a strange crackling<br />
sound like that static electricity discharging.<br />
The interior was like no grocery store Carol had ever seen, but she<br />
found Saint John quite alien and contained her surprise. The entire length<br />
of <strong>the</strong> store was traversed by two long wooden counters and <strong>the</strong> floors<br />
smelled of oil. In a centre aisle she saw dozens of oaken barrels, <strong>the</strong>ir<br />
contents identified with hand-printed signs. The counter to <strong>the</strong> right was<br />
heavy with fabrics and <strong>the</strong> main counter, on her left, overflowing with<br />
penny candies in boxes and jars. The keeper of <strong>the</strong>se goods was a middle-<br />
109Fraser, Mary L., Folklore of Nova Scotia, np, nd, pp. 52-56.
aged man with thinning sandy hair, a handlebar mustache, his eyes shaded<br />
by a green visor. He wore a long cotton apron, splotlessly white, and had<br />
pants made from a blue checkered material. Armbands made of metal held<br />
his shirtsleeves in place. The keeper first served a lady dressed in a<br />
fllor-length gray skirt and <strong>the</strong>n turned to Carol. Completely unnerved she<br />
simply passed him <strong>the</strong> grocery list her aunt had written and took delivery<br />
of a paper wrapped wedge of cheese, a glass bottle of milk sealed with<br />
waxed paper and rolled oats supplied in a brown paper bag. The price was<br />
<strong>for</strong>ty cents.<br />
Carol's aunt had provided her with two dollars and twenty-five<br />
cents, which she had reckoned would be close to <strong>the</strong> value of <strong>the</strong><br />
groceries. Wordlessly, Carol handed <strong>the</strong> proprietor one of <strong>the</strong> two silver<br />
dollars she had been given and departed. At <strong>the</strong> door <strong>the</strong> electrical<br />
displayts reversed <strong>the</strong>mselves and Carol found herself out-of-doors in<br />
what seemed a totally new neighbourhood. In this new place Alfred<br />
Tonney's <strong>wind</strong>ow sign was replaced by a painted sign above <strong>the</strong> door which<br />
read Herbert Daly's General Store. Carol walked home and found her aunt<br />
in a bad mood. It appeared she had been shopping <strong>the</strong> better part of <strong>the</strong><br />
afternoon although it seemed to her to have taken no more than a half hour.<br />
The aunt was a little surprised at <strong>the</strong> wrappings of <strong>the</strong> groceries, but<br />
completely dumbfounded when she was given <strong>the</strong> change, a fifty-cent<br />
piece and a dime, both dated 1845. The hindrunner had <strong>for</strong>med a physical<br />
bond with Carol and transported her through time.110<br />
CRUMMOCK<br />
A mortal earth spirit anciently identified as <strong>the</strong> day-god<br />
Crom or Chrom.<br />
Nor<strong>the</strong>rn English, crummock or cummock ; crum , twisted +<br />
hocker or hooker , a shepherd's staff; a cudgel or crooked staff,<br />
especially that used in <strong>the</strong> Irish game of camon which <strong>the</strong> English<br />
sometimes termed hocky . Confers with crummie , a cow with twisted<br />
horns and crumb , a portion with little food value. Similar to <strong>the</strong> Gaelic<br />
cruman , <strong>the</strong> hip-bone, a crooked surgical instrument.<br />
Cruim , a worm.<br />
110Jarvis, Sharon, Dead Zones NY (1992) pp. 32-37.
The old day-god, nick-named Crom "<strong>the</strong> crooked", was a power in<br />
Ireland in <strong>the</strong> decades following <strong>the</strong> defeat of <strong>the</strong> Tuatha daoine (circa<br />
1000 B.C.). The first Milesian ruler of <strong>the</strong> <strong>north</strong> was King Eremon and <strong>the</strong><br />
seventh, King Tighermas, who came to power in 900 B.C. His druids<br />
erected a huge standing stone at Mag Slecht (<strong>the</strong> Plain of Prostations)<br />
covering it with bronze and silver to catch <strong>the</strong> rays of <strong>the</strong> sun. In a circle<br />
about it <strong>the</strong>y placed twelve lesser stones decorated with brass and bronze.<br />
Men believed this was <strong>the</strong> seat of Crom and entitled it Crom cruach ,<br />
Crom's rick or rise. To this fierce symbol <strong>the</strong>y offered "<strong>the</strong> firstlings of<br />
every issue (man and animal) and <strong>the</strong> chief scions of every clan. The king<br />
and his people would prostrate <strong>the</strong>mselves be<strong>for</strong>e it so that <strong>the</strong> tops of<br />
<strong>the</strong>ir <strong>for</strong>eheads and <strong>the</strong> gristle of <strong>the</strong>ir noses and <strong>the</strong> caps of <strong>the</strong>ir knees<br />
and <strong>the</strong>ir elbows broke."111 Un<strong>for</strong>tunately, this did not impress Crom, who<br />
is said to have struck <strong>down</strong> Tighernmas and two-thirds of <strong>the</strong> worshippers<br />
as <strong>the</strong>y knelt be<strong>for</strong>e him. Hearing this tale several centuries later, Saint<br />
patrick reacted by levelling his pastoral staff against <strong>the</strong> main figure,<br />
shattering it into thousands of fragments. At <strong>the</strong> same time, <strong>the</strong><br />
surrounding "idols" sank almost out of sighht in <strong>the</strong> earth, <strong>the</strong>ir coverings<br />
of metal blasted into a black coating of carbon.<br />
The crummy lord has survived locally in <strong>the</strong> word crunnock or<br />
crannock , which has been defined as "a dry, wea<strong>the</strong>red stick of wood."112<br />
This material is usually driftwood, thoroughly soaked with sea-salt,<br />
having little heat value. These slim remains characterize an evil pagan<br />
god.<br />
CULLOO<br />
A monster bird, <strong>the</strong> shape-changed <strong>for</strong>m of certain<br />
Wabenaki master-magicians.<br />
Corresponds with <strong>the</strong> thunderbird in every particular except that <strong>the</strong><br />
impelling spirit is human.<br />
61.<br />
111Scherman, Kathleen, The Flowering Of Ireland, Toronto (1981), p.<br />
112Pratt, T.K., Dictionary of Prtince Edward Island English, Toronto<br />
(1988). p. 42.
DAK<br />
The spirit of quarter-day in Germanic-based communities.<br />
German, dasch ; English, dash ; Middle-English, daschen ; Danish &<br />
Swedish, dask , all to strike a blow. Refers to <strong>the</strong> act of beating out evil.<br />
In Lunenburg County <strong>the</strong> Groundhog Day is entitled Dak’s Day . Some<br />
reference is made to this invisible beast as being <strong>the</strong> mode of transport<br />
used by <strong>the</strong> hagges or witches. See Groundhog.<br />
DAVY JONES<br />
An immortal sea spirit, <strong>the</strong> chief god of <strong>the</strong> Atlantic Ocean.<br />
Also seen as Davy Jona, Old Jonah or Old Davy , and antiquely as<br />
Old Daw or Old Dawy . Perhaps from <strong>the</strong> Welsh, who termed <strong>the</strong>mselves<br />
<strong>the</strong> folk of <strong>the</strong>ir patriarch Dyffyd . One of this kind was Madawag ap<br />
Owain Gwynedd, "<strong>the</strong> first to discover Tir y Gorllewin, or America."<br />
In1862 Mr. Hughes, a resident of Wales told <strong>the</strong> writer George Borrow<br />
that, "Not many years ago his tomb was discovered in America with an<br />
inscription in old Welsh, saying: Here after sailing far, I Madoc lie, of<br />
Owain Gwynedd lawful progeny; The verdant land had little charm <strong>for</strong> me;<br />
From earliest youth I loved none save <strong>the</strong> dark-blue sea." If Dyffyd map<br />
Owain was <strong>the</strong> discoverer of <strong>the</strong> New World, he was also a typical jonah,<br />
<strong>for</strong> he received few material rewards and is virtually unremembered in<br />
<strong>the</strong> history of explorations.<br />
Confers with <strong>the</strong> Gaelic daibhir , poor + each , horse; similar to <strong>the</strong><br />
Anglo-Saxon adjective daeg , one who burns while working by day, from<br />
<strong>the</strong> noun daeg or daw , day + eoh , horse, one who works like a horse. The<br />
latter confers with <strong>the</strong> masculine proper names Iain , Iona , Owen, Jonah ,<br />
John , Jack , Jacob , Jock and <strong>the</strong> feminine Joan. Davy Jones corresponds<br />
somewhat with <strong>the</strong> West Indian sea-spirit referred to as Taffy or Duffy .<br />
Words derived from daw include dew , daub , daunt , dawn, dawdle<br />
and dowdy . Obsolete <strong>for</strong>ms are: daw , a lazy menial; dawfish , <strong>the</strong><br />
dogfish; dawk , to gash with a sharp object; dawkin , a rustic, blockhead<br />
or simpleton; daw<strong>the</strong>r , to di<strong>the</strong>r or engage in unproductive work;<br />
daver , to stagger or wander in <strong>the</strong> mind. Also, dawk , to gash or slash.
In <strong>the</strong> mythology of <strong>the</strong> sea a jonah is an unlucky individual, one<br />
without true ties to <strong>the</strong> spirits of <strong>the</strong> sea. This idea may reflect upon <strong>the</strong><br />
story of <strong>the</strong> Hebrew prophet Jonah, who was commanded by God to go to<br />
Ninevah. He reacted by boarding a ship and fleeing through <strong>the</strong><br />
Mediterranean in <strong>the</strong> opposite direction. During a tempest, Jonah<br />
convinced <strong>the</strong> sailors that <strong>the</strong>y should throw him overboard to lighten <strong>the</strong><br />
load and this quelled <strong>the</strong> storm. He was afterwards swalled by a large<br />
fish (sometimes identified as a whale) and was only disgourged after <strong>the</strong><br />
Lord gave him three days and nights of great discom<strong>for</strong>t. Hence, any<br />
person dogged by bad luck at sea.<br />
The pagan Anglo-Saxons had no knowledge of this Christian prophet,<br />
but <strong>the</strong>y were familiar with <strong>the</strong> sea-god named Eohgor , Eagor , or Aegir ,<br />
who had a similar run of bad luck. The name of this god is compounded<br />
from eoh , <strong>the</strong> horse + gor , which gores or maims; <strong>the</strong> mythological "horse<br />
from <strong>the</strong> sea". His kingdom stood upon <strong>the</strong> remote bottom of <strong>the</strong> open sea,<br />
which <strong>the</strong> Celts called An Domhain (The Deep) and <strong>the</strong> Old Norse, Vanaheim<br />
(Home of <strong>the</strong> Vanas or sea-giants). This place was later named Davy<br />
Jone's Locker . The immortal sea-god, known to <strong>the</strong> Celts as Ler,<br />
appeared above <strong>the</strong> waves to, "pursue and overturn vessels, and drag <strong>the</strong>m<br />
to <strong>the</strong> bottom of <strong>the</strong> sea, a vocation in which he took delight."<br />
If Eagor was avaricious, or at least indifferent to <strong>the</strong> fates of men,<br />
it has to be remembered that his race of sea-giants ruled <strong>the</strong> lands of <strong>the</strong><br />
<strong>north</strong> when Odin and his Aesir came <strong>the</strong>re out of <strong>the</strong> east. "In early times,<br />
be<strong>for</strong>e <strong>the</strong> golden palaces of Asgard were built, a dispute arose between<br />
<strong>the</strong> Aesir and <strong>the</strong> Vanas, and <strong>the</strong> two races resorted to arms, using rocks,<br />
mountains, and icebergs as missles in <strong>the</strong> fray. But discovering that in<br />
unity lay stength (nei<strong>the</strong>r was able to get <strong>the</strong> upper hand) <strong>the</strong>y composed<br />
<strong>the</strong>ir differences and made peace, and to ratify <strong>the</strong>ir treaty exchanged<br />
hostages."113 In <strong>the</strong> Celtic version of this myth, <strong>the</strong> sea-giants were<br />
completely defeated by <strong>the</strong> gods and men. Afterwards <strong>the</strong>y were exiled to<br />
islands beyond <strong>the</strong> horizon, to <strong>the</strong> icy realms of <strong>the</strong> <strong>north</strong> and <strong>the</strong>ir<br />
original kingdom of Magh Mell (The Great Plain of <strong>the</strong> Sea).<br />
According to Celtic myth <strong>the</strong> famous "cauldron of <strong>the</strong> deep", which<br />
brewed <strong>the</strong> first ale, a drink which was "<strong>the</strong> source of all poetry and<br />
inspiration", was purloined from <strong>the</strong> sea giants. It was said to have been<br />
113Guerber, H.A., The Norsemen, Edinburgh (1986), p. 15.
taken from The Deep by Dagda, <strong>the</strong> fa<strong>the</strong>r of <strong>the</strong> gods (corresponding with<br />
Odin), or by <strong>the</strong> nathair (<strong>the</strong> serpent), sometimes identified as King Arthur.<br />
From <strong>the</strong>se land- gods, <strong>the</strong> secret of brewing passed into <strong>the</strong> hands of<br />
men, thus <strong>the</strong> antagonism of <strong>the</strong> spirits of <strong>the</strong> sea toward <strong>the</strong> gods and<br />
men.<br />
Jona is an obsolete verb meaning to cause, or have, bad luck. In<br />
Atlantic Canada, skippers of ocean-going craft tried to avoid hiring men<br />
who were known to be jonahs, but some master-mariners were <strong>the</strong>mselves<br />
jinxers, or bad-luck johnnies , who had little control over <strong>the</strong>ir jinxed<br />
ships. Invariably, <strong>the</strong> spirit of a jonah contaminated <strong>the</strong> vessel on which<br />
he travelled, often excluding or negating <strong>the</strong> power of <strong>the</strong> guardian spirit<br />
that occupied <strong>the</strong> figure-head. These men were thought to possess a<br />
maliganat befind or to have been robbed of <strong>the</strong>ir guardian-spirit through<br />
an accident of birth or witchcraft. They never experienced personal luck<br />
in anything <strong>the</strong>y attempted. Their bad luck also extended to associates,<br />
and this was <strong>the</strong> situation with Auld Davy, who never prospered<br />
spiritually in spite of <strong>the</strong> loot which he ga<strong>the</strong>red at <strong>the</strong> expense of men.<br />
Locally, Davy Jones is still remembered as <strong>the</strong> sea-going equivalent<br />
of <strong>the</strong> winter-death god Uller. "To come a Davy on it", is an expression<br />
meaning, "to apply great physical or psychological pressure to a task."<br />
This is similar to o<strong>the</strong>r local expressions, notably, "To come a horn on it"<br />
or "To give it <strong>the</strong> Devil!"<br />
DEMON, DAEMON<br />
An evil earth spirit.<br />
French and Anglo-Norman, from Latin daemonium , based on a Greek<br />
model, a divinity. A spiritual or supernatural regarded as having powers<br />
falling between those of men and <strong>the</strong> gods or God. In Greek mythology <strong>the</strong><br />
demons have little personal character, but were originally tutelar or<br />
guardian divinities of places and things, hence a familiar spirit, norn,<br />
fylgiar or genius. Thus ancient writeers spoke of <strong>the</strong> “demon of<br />
Socrates,” or <strong>the</strong> “demon of A<strong>the</strong>ns.” In <strong>the</strong>se latter cases we sometimes<br />
revert to <strong>the</strong> older Greek spellings to avoid <strong>the</strong> suggestion of an evil<br />
presence, thus: daimon (plural daimones ). It was once thought that men<br />
were provided from birth with two familiar spirits, a demon and a daimon,<br />
but <strong>the</strong>re was no universal agreement on this point. Some philosophers
noted that good and evil seemed to issue randomly from <strong>the</strong> same familiar<br />
spirit, and <strong>the</strong>y said that men had only a single familiar spirit as a<br />
birthright. The evolution of <strong>the</strong> Latin <strong>for</strong>m of <strong>the</strong> word led to <strong>the</strong> current<br />
meaning of a detatched evil spirit. The word daemonium (which is<br />
neuter in gender) has been applied to humans possessessed by evil and is<br />
used to personify “base” passions. Hence, a familiar, genius, fiend, devil<br />
or imp.<br />
A demon called <strong>the</strong> Gou gou had control of <strong>the</strong> island of Miscou in<br />
nor<strong>the</strong>rn New Brunswick, while <strong>the</strong> woods-whoopers patrolled <strong>the</strong> interior<br />
of <strong>the</strong> province. In fact, this glossary is a virtual catalogue of demons.<br />
Notwithstanding, <strong>the</strong> most noteworthy collection of demons, per se, has<br />
to have been those that occupied Les Isle des Demons a place charted<br />
off <strong>the</strong> <strong>eastern</strong> coast of Labrador, just <strong>north</strong> of Labrador. In <strong>the</strong> sixteenth<br />
century it was often shown as an island (or two islands) one of which was<br />
at least <strong>the</strong> size of Newfoundland itself. This island is not Belle Isle<br />
which is invariably shown and mapped fur<strong>the</strong>r south. There is no support<br />
<strong>for</strong> Columbo’s idea that <strong>the</strong>se are <strong>the</strong> Harrington Isles, as <strong>the</strong>se islands do<br />
not stand in <strong>the</strong> Atlantic. This lost island was definitely visited in<br />
historic timesand has now been “misplaced” or swept away by <strong>the</strong> actions<br />
of <strong>wind</strong> and water. There is a seamount in roughly that place, <strong>the</strong> area is<br />
much smaller than Newfoundland, but <strong>the</strong> depth of water only about fifty<br />
feet.<br />
The Norse and Celtic explorers who stumbled upon <strong>the</strong>ir equivalent<br />
of Hell while cruising our waters were certainly at <strong>the</strong> “Isle of Demons.”<br />
From <strong>the</strong> earliest times it was understood that “griffins” inhabited <strong>the</strong><br />
mountains of Labrador. These were probably human inhabitants dressed in<br />
skins and possibly wearing masks, but what are we to make of “<strong>the</strong> two<br />
islands <strong>north</strong> of Newfoundland, given over to <strong>the</strong> fiends?” One old map<br />
pictures <strong>the</strong> residents “devils rammpant, with wings, horn and tail.”<br />
Passing voyagers said <strong>the</strong>y heard <strong>the</strong> din of <strong>the</strong>ir continuous orgies, “and<br />
woe to <strong>the</strong> sailor or fisherman who ventured alone in <strong>the</strong>se haunted<br />
woods.” “true it is, “ insists <strong>the</strong> cosmographer Thuvet, “I have heard<br />
<strong>the</strong>se tales not from one, but from a huge number of sailors and pilots.<br />
Some said, when <strong>the</strong>y passed by <strong>the</strong> Isles, that <strong>the</strong>y heard voicesin <strong>the</strong> air.<br />
Nothing normal, but sounds that clustered on <strong>the</strong> tops of <strong>the</strong> masts; a<br />
great clamour of men’s voices, all confused and inarticulate, such as one<br />
might hear at a fair or in a market-place, whence<strong>for</strong>th <strong>the</strong>y well knew<br />
that <strong>the</strong> Isle of Demons was not far astern.” Thuvet went on to say that
while he had never been on <strong>the</strong> islands, he had lived among <strong>the</strong> Indians of<br />
adjacent lands and had seen <strong>the</strong> work of <strong>the</strong>se demons: “tormented by<br />
<strong>the</strong>se infernal persecutors, <strong>the</strong>y fell into my hands <strong>for</strong> relief; on repeating<br />
<strong>the</strong> Gospel of Saint John <strong>the</strong>se vile things were driven off into <strong>the</strong><br />
darkness.” At that, <strong>the</strong> visitor admitted that <strong>the</strong> residents were<br />
shapechangers, “sometimes comely to look upon; yet, by reason of <strong>the</strong>ir<br />
malice, that island is of late abandoned, and all men who once dwelt <strong>the</strong>re<br />
have since fled to <strong>the</strong> refuge of <strong>the</strong> main.”<br />
When <strong>the</strong> Vicerory Roberval sailed with intending colonists from St.<br />
Malo, France, in 1542, <strong>the</strong> expedition passed near “<strong>the</strong> deaded Isle of <strong>the</strong><br />
Demons,” and here Roberval paused to unload his niece Marguerite and her<br />
handmaiden, an old Norman nursemaid named Bastienne. Marguerite had<br />
been pursued “by a youing gentleman who had embarked <strong>for</strong> <strong>the</strong> love of<br />
her.” The affair had been a little too much above board, and <strong>the</strong> Vicerory<br />
was scandalized, shamed, angered and desparate. He blamed <strong>the</strong> woman,<br />
but as his ship pulled away <strong>the</strong> gallant threw himself into <strong>the</strong> surf to join<br />
her. By making this desparate ef<strong>for</strong>t, <strong>the</strong> young man added two guns and a<br />
suipply of ammunition to <strong>the</strong> supplies allotted <strong>the</strong> women.<br />
From <strong>the</strong> first Marguerite said <strong>the</strong>y were “beset by <strong>the</strong> demon<br />
lords,” who raged both day and nightabout <strong>the</strong>ir hut, <strong>the</strong>ir invisible<br />
presence being made known by “a confused and hungry sounding medley of<br />
voices.” The lovers stood firm and <strong>the</strong> “offended Virgin Mary, relenting,<br />
held <strong>the</strong>m behind her shield.” At that, <strong>the</strong> <strong>for</strong>ms of beasts were seen<br />
prowling nearby, some “with shapes abominably and utterly horrible.”<br />
They passed close to <strong>the</strong> hut <strong>the</strong> three people assembled and “howling in<br />
frustrated fury, tore at <strong>the</strong> branches of <strong>the</strong> dwelling; but <strong>the</strong> celestial<br />
hand was interposed and <strong>the</strong>re was an invisible barrier <strong>the</strong>ty could not<br />
pass. The lovers had repented <strong>the</strong>ir “sin” but did not abandon <strong>the</strong>ir acts of<br />
love, thus Marguerite became prergnant. Sensing <strong>the</strong> presence of a new<br />
soul, <strong>the</strong> fiends bacame more frantic <strong>for</strong> blood, amidst <strong>the</strong>se horrors her<br />
lover sickened and died and <strong>the</strong> child was misdelivered. The old nourse<br />
soon found her own place in <strong>the</strong> unhallowed soil and <strong>the</strong> woman was left<br />
alone. Her stuff was sterner andwhen <strong>the</strong> demons assailed her she shot at<br />
<strong>the</strong>m with a gun, but <strong>the</strong>y only laughed in merrriment. After that she left<br />
<strong>the</strong> gun alone trusting in Heaven alone to guard her. She did take up <strong>the</strong><br />
weapon against bears, and brought <strong>down</strong> three of <strong>the</strong>m all, “as white as an<br />
egg.” Two years and five months after her stranding her fires were seen<br />
by a fishing craft, whose crew restored her to her relatives in France. A
few years later she met <strong>the</strong> “all believing” Thuvet at Netron in Perigord,<br />
and heard this remarkable tale direct from her lips.<br />
DEUCE<br />
A mortal earth spirit, a reincarnate pagan god of nor<strong>the</strong>rn<br />
Europe now identified with <strong>the</strong> Devil.<br />
Anglo-Saxon, Tiw , <strong>the</strong> Teutonic god of war. Middle English Tew<br />
from which <strong>the</strong> English Tuesday . These confer with <strong>the</strong> Old High German<br />
Zio , <strong>the</strong> Old Norse Tyrr and <strong>the</strong> Old French Deus . Deu or Deuce is a<br />
dialectic spelling confering with <strong>the</strong> English deity , a god or goddess, and<br />
with di, a prefix indicating anything having two parts. See also Devil .<br />
In <strong>the</strong> past, playing cards were referred to as <strong>the</strong> Deuce's prayer<br />
book, <strong>the</strong> Devil's playthings, or Old Scratch's picture book, gambling being<br />
considered to have a sin-index greater to that of dancing. At Back Bay,<br />
New Brunswick, a now-abandoned shore-building was once a "gambling<br />
den". Here a number of local ne'er-do-wells assembled on Saturday night<br />
<strong>for</strong> poker, <strong>for</strong>ty-fives, cribbage and a bit of drinking. This was bad<br />
enough, but <strong>the</strong>ir bouts of betting extended into Sunday and sometimes<br />
overlapped Monday morning. One night, when <strong>the</strong> shack was completely<br />
filled with players, smoke and gin, a finely dressed, pleasant-looking<br />
stranger came to <strong>the</strong> door. He asked to sit in, and although some of <strong>the</strong><br />
locals were a little put off by his dress, his money was accepted at <strong>the</strong><br />
nearest table. Be<strong>for</strong>e <strong>the</strong> game had much momentum <strong>the</strong> dealer lost his<br />
playing cards to double vision and went beneath <strong>the</strong> table to get <strong>the</strong>m<br />
back. There he noted that <strong>the</strong> stranger had <strong>the</strong> feet of a horse except that<br />
<strong>the</strong> hoves were attached in reverse. He sounded and immediate alarm and<br />
<strong>the</strong> building emptied through every <strong>wind</strong>ow and door. Afterwards, a party<br />
returned and fired <strong>the</strong> shanty using gasoline.<br />
When Fa<strong>the</strong>r Dougall Cameron of Antigonish Parish was called to <strong>the</strong><br />
bedside of a dying man, he encountered a dark-faced stranger, who told<br />
him his journey was futile since <strong>the</strong> man had already died. He encountered<br />
this same stranger with <strong>the</strong> same message a little fur<strong>the</strong>r along <strong>the</strong> road,<br />
but kept moving to <strong>the</strong> sick man's house, where he found him failing but<br />
still alive. He gave his parishoner <strong>the</strong> last rites and <strong>the</strong>n told his story to<br />
<strong>the</strong> relatives who were convinced that <strong>the</strong> "Fa<strong>the</strong>r of Lies" had attempted
to keep <strong>the</strong> priest from his duty. Fa<strong>the</strong>r Alex MacLeod, of that same<br />
district, had a similar call but did not arrive in time. When men were sent<br />
out from <strong>the</strong> death-watch to locate him <strong>the</strong>y found <strong>the</strong> priest and his<br />
horse rooted in fright on <strong>the</strong> roadway. Both were eventually moved, but<br />
<strong>the</strong> priest never recovered from seeing <strong>the</strong> Devil, and it was said that this<br />
led to his affliction with <strong>the</strong> shaking-disease known as St. Vitus' Dance.<br />
On <strong>the</strong> road to Mabou Mountain ano<strong>the</strong>r priest of God was troubled on <strong>the</strong><br />
path by an invisible spirit that had to be laid with a whip and <strong>the</strong> words,<br />
"Begone, Satan!"<br />
Two common expressions heard in New Brunswick and Nova Scotia at<br />
<strong>the</strong> middle of this century were "The Deuce take you!" and "The Deuce you<br />
say!" The first was a mild profanity and <strong>the</strong> o<strong>the</strong>r an expression of<br />
disbelief.<br />
DEVIL<br />
war.<br />
An earth spirit patterned after Tiw, <strong>the</strong> reincarnate god of<br />
Anglo-Saxon, deoful , full of deo or god-spirit. The latter a<br />
dialectic <strong>for</strong>m of Deu or Tiw . <strong>the</strong> name given <strong>the</strong> Anglo-Saxon war-god.<br />
See entry above under Deuce . This was <strong>the</strong> Scandinavian god Tyrr , <strong>the</strong><br />
close companion of Thor who lost his right arm while binding <strong>the</strong> Fenris<br />
wolf in Nifhelheim. Probably connected with <strong>the</strong> Gaelic dia (jee-uh),<br />
god, and perhaps with <strong>the</strong> Brythonic death-god named Dis . Certainly<br />
related to <strong>the</strong> Gothic diabaulus and <strong>the</strong> Latin diabolus , a slanderer.<br />
Perhaps originating in <strong>the</strong> Sankrist gal , to let fall, one who disappoints.<br />
In Atlantic Canada, devil was a synonym <strong>for</strong> a sloven, a long horse-drawn<br />
wagon with a plat<strong>for</strong>m below <strong>the</strong> level of <strong>the</strong> wheel axles, a device used in<br />
<strong>the</strong> transport of very heavy or awkward loads. It also described a drag <strong>for</strong><br />
clearing minor obstructions from ploughed land, or an instrument used to<br />
harrow limestone into <strong>the</strong> soil. The go-devil was a primitive, ra<strong>the</strong>r<br />
unreliable means of colonial transport, a simple box with four wooden<br />
wheels pegged in place, two to a side.<br />
The devil's egg is still polite parlance <strong>for</strong> <strong>the</strong> whore's egg ,<br />
descriptive of Echinarachnius parma, also known as <strong>the</strong> sea urchin. This is<br />
an ovoid slightly flattened echinoderm having a body entirely covered with
sharp spines. Broken off within <strong>the</strong> human body, <strong>the</strong>se spines become a<br />
locus of infection and sometimes wander through <strong>the</strong> tissues <strong>for</strong> several<br />
years be<strong>for</strong>e emerging.<br />
The devil's matches or bear's matches , identifies <strong>the</strong> bright red<br />
nodules of Cladonia cristatella, a lichen that grows on rotting logs and<br />
decaying stumps. The devil's matches are said to be phosphorescent at<br />
certain phases of <strong>the</strong> moon, when <strong>the</strong>y may be approached to <strong>for</strong>etell <strong>the</strong><br />
future.<br />
The devil's paint brush is <strong>the</strong> hawkweed, Hieracium aurantiacum,<br />
an undersirable weed which can chokes out hay. It has a bright orange<br />
flower and has been termed <strong>the</strong> devil's carpet where i appears in<br />
quantity.<br />
Devil-catching described a child's mischief, while <strong>the</strong> devil's<br />
fire was seen in phosphorescent diatoms which sometimes caused <strong>the</strong> sea<br />
to glow with an eerie green light. The devil in a gale of <strong>wind</strong><br />
described a person outlandishly dressed.<br />
The devil's darning-needle is <strong>the</strong> dragonfly. It was once held that<br />
those who fell asleep within its reach might awake to find <strong>the</strong>ir lips sewn<br />
toge<strong>the</strong>r, or <strong>the</strong>ir fingers or toes magically bound.<br />
The devil's prayer book , devil's playthings , devil's gallery , or<br />
devil's picture-book , refers to playing cards. Our self-disciplined<br />
ancestors had little room <strong>for</strong> "useless" activities especially where <strong>the</strong>y<br />
were accompanied by gambling. Sunday "going's on" were tightly<br />
controlled by <strong>the</strong> older generations, who allowed <strong>the</strong> reading of reading of<br />
religious tracts and very little more.<br />
In <strong>the</strong> first English versions of <strong>the</strong> Bible, <strong>the</strong> Devil (as opposed to<br />
devils of <strong>the</strong> Devil) was represented using <strong>the</strong> Greek word "Satan", which<br />
has <strong>the</strong> meaning of "<strong>the</strong> adversary". This Biblical name <strong>for</strong> <strong>the</strong> most<br />
important opponent of God passed into poetry and popular myth. Satan is<br />
represented in <strong>the</strong> Jewish Talmund as a <strong>for</strong>mer angel of Jehovah cast out<br />
of a high post because of his pride and disobedience. In later versions of<br />
<strong>the</strong> Bible "Devil" was substituted <strong>for</strong> Satan, <strong>the</strong> latter being cited as a<br />
synonym <strong>for</strong> "slanderer". This spirit was represented as ruler of an
underground place of punishment sometimes given as Hades and in o<strong>the</strong>r<br />
places as Hell (after <strong>the</strong> Norse goddess of death). The adversary was said<br />
to be subordinate to God and only able to operate through his sufferance.<br />
Devil was <strong>the</strong> general name used to describe local pagan gods after<br />
<strong>the</strong>ir partial subjugation to <strong>the</strong> Christian God. This is a synonym <strong>for</strong> a<br />
much broader group of destroyer-gods including <strong>the</strong> Roman Janus, <strong>the</strong><br />
Norse god Loki, <strong>the</strong> Hebrew Satan, <strong>the</strong> <strong>eastern</strong> djinn and <strong>the</strong> Indian Siva.<br />
His reduced <strong>for</strong>ms include all <strong>the</strong> various horned-war-sun-agricultural<br />
deities of European mythology. It was from <strong>the</strong>m that he inherited most<br />
of his physical characteristics: He was black or very heavily tanned, he<br />
had horns, his skin was lea<strong>the</strong>ry and hairy, his feet cloven hoofs, his ears<br />
pig or goat-like. He possessed a tail, fiery eyes, a sulphurous smell and a<br />
large, cold, permanently erect penis. He was reincarnate. In ancient<br />
times he must have been as busy as Santa Claus, whipping from one fire<br />
festival to ano<strong>the</strong>r where he served as <strong>the</strong> central celebrant in fertility<br />
rites. In practice he was undoubtedly numerous ordinary men dressed in<br />
an animal pelts, magically trans<strong>for</strong>med <strong>for</strong> <strong>the</strong>ir night as a god-king. In<br />
<strong>the</strong> medieval period, <strong>the</strong>se "devils" were <strong>the</strong> leaders of collections of<br />
boabhs or witches.<br />
While <strong>the</strong> Devil was a shape-changer, he usually made house-calls in<br />
human <strong>for</strong>m. Mary L. Fraser noted that, "The old people believed that <strong>the</strong><br />
devil, often assumed <strong>the</strong> shape of a man, oftener that of an animal..."114<br />
Helen Creighton suggested that it was dangerous to treat with him: "It is a<br />
risky business to challenge <strong>the</strong> devil or call upon him in time of trouble.<br />
It would seem that he is always close at hand, ready to appear at your side<br />
to carry out your slightest wish...but at a horrible price."115<br />
When "Telegraph Journal" reporter Mike Mullin was a child he lived<br />
on Wood Island, south of Grand Manan in <strong>the</strong> Bay of Fundy. He noted that<br />
impressionable youngsters found <strong>the</strong> ghost tales of <strong>the</strong>ir elders<br />
"<strong>down</strong>right frightening," especially since, "The devil was always party to<br />
<strong>the</strong>se stories." He supposed that this <strong>the</strong> locals honestly thought <strong>the</strong>y saw<br />
him from time-to-time, "But <strong>the</strong>y knew how to deal with <strong>the</strong> old boy.<br />
Adherents of <strong>the</strong> nearby Re<strong>for</strong>med Baptist Church found an uttered "Get<br />
114Fraser Mary L., Folklore Of Nova Scotia, np, nd, p. 94.<br />
115Creighton, Helen, Bluenose Ghosts, Toronto (1976) p. 91.
<strong>the</strong>e behind me Satan", did <strong>the</strong> trick." 116<br />
The usual <strong>for</strong>m taken by <strong>the</strong> Devil was that of a tall dark man,<br />
dressed in black, wearing a split-coat, cape, and a stove-pipe hat or a<br />
bowler. Occasionally, <strong>the</strong> Old Boy was sighted by more than one<br />
individual, thus: "Ten people saw <strong>the</strong> devil when <strong>the</strong> "Mary B. Grier" was<br />
tied up on year at <strong>the</strong> Commercial Wharf...It was a cold frosty night and, if<br />
<strong>the</strong>re had been anyone coming a foot, <strong>the</strong>y would have heard him. Three<br />
times he came and peered around <strong>the</strong> <strong>for</strong>emast, and twice he went away<br />
without making any sound. The third time a bean crock was thrown at him.<br />
He had red eyes like a blaze of fire..."117<br />
Several men, who claimed to have seen him on <strong>the</strong> highway at<br />
Ro<strong>the</strong>say, New Brunswick sometime during <strong>the</strong> 1930's, contended he was<br />
"a big black man in a derby", somewhat like <strong>the</strong> rum-runners of that era.<br />
At Buchtouche, in <strong>the</strong> <strong>north</strong> of <strong>the</strong> province Jim Parry met a similar "dark<br />
stranger dressed all in black." He thought that "He was eight feet tall...his<br />
eyes blazing with fire. He jumped sideways over a picket fence about six<br />
feet high, and I swear he cleared it by at laest two feet."118<br />
The Devil was also at hand to collect <strong>the</strong> soul of a man nicknamed Dumpy<br />
who once lived near Earltown, Nova Scotia. Two observers saw him<br />
lurking in an attic <strong>wind</strong>ow while <strong>the</strong> man lay dying. He had "streaks of<br />
fire coming from his eyes and mouth. It was a dark night but he himself<br />
clearly provided enough light <strong>for</strong> <strong>the</strong>m to see him clearly."119<br />
He was was less spectacularly appointed when he appeared be<strong>for</strong>e<br />
<strong>the</strong> members of <strong>the</strong> Kirk in <strong>the</strong> Clyburn Valley of Cape Breton. Six men,<br />
and an equal number of women, were meeting to talk about constructing an<br />
enlarged church. Three of <strong>the</strong> board-members were in favour, but <strong>the</strong><br />
o<strong>the</strong>rs wanted to pass <strong>the</strong>ir surplus revenues on to overseas missions. As<br />
116Mullen, Mike, Saint John, Dec. 31 (1987). The island was reduced<br />
to two inhabitants at this writing.<br />
117Creighton, Helen, Bluenose Ghosts, Toronto (1976), p. 107. As<br />
told by Edward Gallagher of Chebucto Head, Nova Scotia.<br />
118Spray, Caroile, Will O' The Wisp, Fredericton (1985) pp. 55-56.<br />
119Creighton, Helen, Bluenose Ghosts, Toronto (1976), p. 101.
<strong>the</strong>y argued, <strong>the</strong>re was a flash of lightning and amidst <strong>wind</strong> and rain, <strong>the</strong><br />
double doors of <strong>the</strong> meeting-house opened and a tall man stepped in,<br />
shaking water from his cap and coat. He made no move to remove his<br />
"close cap" (tam o'shanter pulled <strong>down</strong> close to <strong>the</strong> head) nor lay aside his<br />
coat, but he did introduce himself as "Elder Gerrity." of "<strong>the</strong> Old Kirk." The<br />
o<strong>the</strong>r elders should have been put on guard <strong>for</strong> <strong>the</strong> word "geaara" indicates<br />
"The Old One" while <strong>the</strong> notation about "<strong>the</strong> old church" was an obvious<br />
reference to <strong>the</strong> pagan religion of earlier days. They were, however,<br />
diverted by <strong>the</strong>ir internecine warfare and actually called upon this<br />
stranger to give his opinion concerning <strong>the</strong> use to which <strong>the</strong> money should<br />
be put. The Devil spoke <strong>for</strong> a full half hour against building a new church.<br />
Thus <strong>the</strong> "odd-man out" convinced <strong>the</strong> board to give <strong>the</strong> money to <strong>the</strong><br />
missions, afterwards disappearing into <strong>the</strong> rain never to be seen again.120<br />
It is well known that <strong>the</strong> Devil creates a good deal of dissention<br />
through <strong>the</strong> printed word, thus his interest in bookstores and magazine<br />
shops. Ten tears ago, <strong>the</strong>re was an upset among students on <strong>the</strong> campus of<br />
<strong>the</strong> Wesleyan College at Susseex, New Brunswick, when one of <strong>the</strong>ir<br />
number reported seeing <strong>the</strong> Devil examining <strong>the</strong> girlie publications in a<br />
periodical shop at one of <strong>the</strong> local malls. I might have rejected this<br />
sighting as an effect or religious fervour, but <strong>the</strong> gentleman later visited<br />
out own antiquarian bookstore. He was not eight feet tall, but he was<br />
certainly thin, saturnine, and of dark complexion, perhaps thirty years of<br />
age and dressed entirely in black. He was hatless but did affect a redlined<br />
cape and was accompanied by a little man, whose physical<br />
de<strong>for</strong>mities classed him as a dwarf ra<strong>the</strong>r than an elf or fairy. The taller<br />
man was well-spoken and seemed genteel while <strong>the</strong> little man moved in<br />
"hop-toad" fashion and said nothing which did not rein<strong>for</strong>ce <strong>the</strong><br />
statements and attitudes of his big companion. They were looking <strong>for</strong><br />
books having to do with <strong>the</strong> occult. This material was uncommon in our<br />
town (population 4,200) but by strange chance I had just purchased books<br />
from <strong>the</strong> estate of a prominent Mason and <strong>the</strong>se included an early work on<br />
<strong>the</strong> subject of seances. This I sold to a happy customer <strong>for</strong> <strong>for</strong>ty dollars.<br />
One might think it dangerous to view <strong>the</strong> Devil incarnate, but <strong>the</strong>re<br />
is a saying, "See <strong>the</strong> Devil in this world and you'll miss him in <strong>the</strong> next!"<br />
Those who wish to make his acquaintence are advised to look in a mirror<br />
120Ha<strong>the</strong>way, Highways And Byways, Fredericton (1986), pp. 35-37.
aimed over <strong>the</strong> left shoulder at midnight on Christmas Eve.121 He is, of<br />
course, an illusive individual as a number of men who spotted him on Clay<br />
Hill, at Chebucto Head, Nova Scotia, discovered. They heard "<strong>the</strong> devil's<br />
chains" and <strong>the</strong>n saw him as a conventional man in black." When he moved<br />
off <strong>the</strong> road into <strong>the</strong> woods <strong>the</strong>y noted that, "We could hear him but we<br />
couldn't see him. I said, "Let's go and find him,: but <strong>the</strong> o<strong>the</strong>r fellows<br />
wouldn't go. Next day it blew a gale...and I was curious about what we'd<br />
seen...I knew excatly where he'd turned in from <strong>the</strong> road, <strong>the</strong>re wasn't a<br />
footmark. Ano<strong>the</strong>r time I saw a light on <strong>the</strong> top of Clay Hill like a candle,<br />
but when I went up to investigate <strong>the</strong>re was nothing <strong>the</strong>re."122<br />
It is also difficult to predict what shape <strong>the</strong> Devil may assume.<br />
Three men who went fishing off <strong>the</strong> coast near Grand Harbour, Grand Manan<br />
were having limited luck at long-lining and one of <strong>the</strong>m said something to<br />
<strong>the</strong> efect that since <strong>the</strong>y were having "<strong>the</strong> devil's luck" <strong>the</strong>y should<br />
perhaps give <strong>the</strong> catch to him, "if we happen to meet him!" It is always<br />
un<strong>for</strong>tuante to make mock-oaths, or promises, in <strong>the</strong> Devils name! THe<br />
road home was blocked by an indiscribable beast "bigger than a dog and<br />
uglier than a bear in heat." All <strong>the</strong> men agreed that this was <strong>the</strong> worst<br />
apparition <strong>the</strong>y had seen but <strong>the</strong> refused to surrender <strong>the</strong>ir fish. After a<br />
run through <strong>the</strong> woods <strong>the</strong>y were more caution in "speaking up <strong>the</strong> devil."<br />
This incident reminds one of <strong>the</strong> final fling of Caspar Henneberry of<br />
Devil's Island in Halifax Harbour. There was <strong>for</strong>merly a small community<br />
on <strong>the</strong> island. "One night <strong>the</strong>re was drinkin' and dancin'...About one a.m. he<br />
went outside and when he came back he was all white and shakin'. "Boys,"<br />
he says, "my time is finished." "Why?" <strong>the</strong>y asked. "How do you know?" "I<br />
know because I seen <strong>the</strong> devil on <strong>the</strong> 'bankin' (seaweed insulation covering<br />
<strong>the</strong> foundation of <strong>the</strong> house) and he come in <strong>the</strong> <strong>for</strong>m of a halibut." The<br />
next day Henneberry was found drowned and <strong>the</strong> island got <strong>the</strong> name it<br />
bears to this day.123<br />
The Devil has appeared routinely as a dog or a horse, but Old Scratch<br />
has also materialized as serpent: "Ano<strong>the</strong>r time <strong>the</strong>re was a masquerade<br />
121Creighton, Helen, Folklore of Lunenburg County, p. 19.<br />
122Creighton, Bluenose Ghosts, Toronto (1987), p. 222.<br />
123Creighton, Helen, Bluenose Ghosts, Toronto (1987), pp. 110-111.
all at Antigonish. A young girl who was present saw a big serpent<br />
wheeling around <strong>the</strong> room with <strong>the</strong> dancers. She got such a fright she<br />
fainted. Ever afterwards masquerade balls were <strong>for</strong>bidden <strong>the</strong>re."124<br />
There is at least one inmstance on record where <strong>the</strong> Devil<br />
approached men within a cold ball of fire.125 At Cregnish, Nova Scotia,<br />
<strong>the</strong> Devil once left a gaming-house as a flaming ball.126 More interesting<br />
incarnations have been seen at South River Lake, Nova Scotia where Amos<br />
McDonald was on <strong>the</strong> road after playing cards on Sunday: "...when I was<br />
coming home a thing like a grey blanket came <strong>down</strong> from above me and<br />
knocked me <strong>down</strong>, and when I got to my feet and untangled from it, <strong>the</strong><br />
blanket changed into a fleece of wool...I kicked it and it disappeared...Three<br />
or four years later I saw it again, but it was a round ball this time and<br />
black... I hadn't played cards on Sunday since <strong>the</strong> time it appeared until<br />
that night, so I thought it was time to take <strong>the</strong> warning, and I've never<br />
touched cards since."127<br />
We have separate entries on devil-dogs and devil-horse (which, see)<br />
but can find only one tale where <strong>the</strong> Devil is represented as a cat. At <strong>the</strong><br />
Hawk, a village on Cape Sable Island villagers were at <strong>the</strong> business of<br />
committing a ra<strong>the</strong>r evil man to burial when a black cat was seen running<br />
toward <strong>the</strong>m: "There were about twelve people standing beside <strong>the</strong> grave.<br />
The minister men on (with <strong>the</strong> commital rites) and <strong>the</strong> cat made its way<br />
between <strong>the</strong>m and ran right over <strong>the</strong> casket. They brushed it hastily away,<br />
but afterwards none of <strong>the</strong>m could tell where it went (and a few were<br />
certain it had dematerialized, presumably taking <strong>the</strong> soul of <strong>the</strong> dead man<br />
with it)."128<br />
A man named Riley came out from Ireland to Cape Breton. Resident<br />
124Fraser, Mary L., Folklore Of Nova Scotia, np, nd, p. 94.<br />
125Creighton, Helen, Folklore of Lunenburg County, pp. 130-131.<br />
126Fraser, Mary L., Folklore Of Nova Scotia, p. 98.<br />
127Creighton, Helen, Bluenose Magic, pp. 9-10.<br />
128Creighton, Bluenose Ghosts, p. 104.
at St. Peter's, he confessed to Fa<strong>the</strong>r Henry McKeagney that he had sold his<br />
soul to <strong>the</strong> Devil. Un<strong>for</strong>tunately <strong>the</strong> Old Boy had followed him to <strong>the</strong> New<br />
World and reapproached him reminding him that <strong>the</strong>ir contract was still<br />
valid. The priest took this matter very seriously and accompanied by an<br />
accolate carrying a holy candle, he went to per<strong>for</strong>m a rite of exorcism at<br />
Riley's home. On <strong>the</strong>ir way <strong>the</strong>y were met by "a great squall of <strong>wind</strong>"<br />
which failed to extinguish <strong>the</strong> Christian candles, but <strong>the</strong> Devil did come<br />
<strong>down</strong> off <strong>the</strong> mountain in <strong>the</strong> <strong>for</strong>m of "a great black bull." The priest was<br />
worried, but uncowed, and commanded <strong>the</strong> Devil to release <strong>the</strong> Irishman<br />
from his oath of allegiance. At this <strong>the</strong> Devil turned into "a great longeared<br />
black dog" which argued <strong>the</strong> case with <strong>the</strong> cleric. Finally, <strong>the</strong> Devildog<br />
gave way to <strong>the</strong> arguments of <strong>the</strong> priest and vanished in a great clap<br />
of thunder. "Riley lived <strong>for</strong> some years after, probably more choosy of his<br />
creditors."129<br />
The chief sins of our ancestors revolved around drinking, dancing,<br />
illicit sex, and swearing and one, or more, of <strong>the</strong>se elements was usually<br />
involved in <strong>the</strong> damnation of men and women.<br />
In <strong>the</strong> sexual department, <strong>the</strong> Devil was said to be "abler than any<br />
man" but those who lay with him noted that he was, "a meikle (large),<br />
black, rough man, very cold...very cold, as ice." He sometimes took <strong>the</strong><br />
<strong>for</strong>m of a woman to seduce men and "some authorities held that he could<br />
alter <strong>the</strong> sexual part of himself at will to cater to ei<strong>the</strong>r sex."130<br />
It was not without reason that Old Nick was nicknamed "<strong>the</strong> twisty<br />
lad"; he was traditionally a great dancer as well as an accomplished<br />
fiddler. When a Waweig, New Brunswick, girl was stood up by her usual<br />
Saturday night dance-partner, she threw a tantrum and declared, " I<br />
couldn't care less about Dan! If <strong>the</strong> Devil called, I'd go to <strong>the</strong> Green<br />
Lantern with him ra<strong>the</strong>r than than that lay-about!" To her surprise a fine<br />
looking stranger approached on <strong>the</strong> road to her home and suggested <strong>the</strong>y<br />
take in <strong>the</strong> evening's entertainment at <strong>the</strong> dance-hall. She quickly<br />
accepted, without her parent's knowledge, and was very pleased at <strong>the</strong><br />
admiring glances that o<strong>the</strong>r girls directed at her new dance-partner. Late<br />
56-57.<br />
129Mackenzie, A.A., The Irish In Cape Breton, p. 81.<br />
130Tindall, Gillian, A Handbook Of Witchcraft, New York (1965) pp.
in <strong>the</strong> evening, she dropped her handbag and leaning over chanced to notice<br />
that her twisty lad had cloven feet ra<strong>the</strong>r than shoes. She screamed,<br />
fainted, and regained conciousness to find herself left without an escort.<br />
O<strong>the</strong>rs could not help noticing <strong>the</strong> Devil's handprint burned into her flesh<br />
through <strong>the</strong> back of her dress. She was considerably disturbed by <strong>the</strong> cost<br />
to her reputation and afterwards died of a wasting disease. In similar<br />
cases, <strong>the</strong> Devil was reported to have exited through a hole blown of <strong>the</strong><br />
roof of <strong>the</strong> dance-hall. or <strong>the</strong> girl was later found dead with a horse hoofprint<br />
on her <strong>for</strong>ehead.<br />
There are numerous variants of <strong>the</strong> above tale: "A young woman in a<br />
part of Cape Breton was anxious to go to a dance, but she did not consider<br />
that <strong>the</strong> shoes she had were suitable. She kept wishing that she might get<br />
a new pair, but did not see how she was going to manage it. One day, a<br />
fine-looking young man came to <strong>the</strong> door and handed <strong>the</strong> girl a parcel,<br />
telling her it contained dancing shoes. She remained talking to him <strong>for</strong><br />
some time, and found him very much to her taste. In <strong>the</strong> course of her<br />
conversation she let her handkerchief drop, and as she stooped to pick it<br />
up she fainted dead away, horror-stricken to see hoofs on her charming<br />
benefactor. When she came to herself he had disappeared. She lost no time<br />
in committing <strong>the</strong> parcel containing <strong>the</strong> shoes to <strong>the</strong> flames."131<br />
Carole Spray found two instances of girls who "cozied up" to "<strong>the</strong><br />
dancing-fool": "At Chaleur Bay I heard about a girl who went dancing<br />
against her mo<strong>the</strong>r's wishes and found herself dancing with a man whose<br />
hand was a cloven hoof. Ano<strong>the</strong>r story (was about) a <strong>for</strong>mer dance hall<br />
near Shediac called "The Blue Circle" where <strong>the</strong> absence of a fiddler<br />
caused someone to say "I'll get a fiddler if I have to bring <strong>the</strong> devil<br />
himself," and of course <strong>the</strong> fiddler left his mark behind in <strong>the</strong> <strong>for</strong>m of hoof<br />
prints on <strong>the</strong> floor."132<br />
Helen Creighton has assembled <strong>the</strong> largest collection of myths about<br />
<strong>the</strong> "twisty lad". In each version <strong>the</strong> female dancer appears to suffer in<br />
proportion to <strong>the</strong> intamacy she allows <strong>the</strong> Old Fellow. At a Sydney, Cape<br />
Breton, dance-hall she repulsed him as soon as she saw his peculiar foot,<br />
and he vanished without harming her. At Diligent River, she cuddled up to<br />
131Fraser, Mary L., Folklore Of Nova Scotia, pp. 98-99.<br />
132Spray, Carol, Will O' The Wisp. p. 55.
him, and ended <strong>the</strong> evening with a hoofprint burned into her <strong>for</strong>ehead, a<br />
hole blasted in <strong>the</strong> roof of her parents home and her soul <strong>for</strong>feited to <strong>the</strong><br />
dark lands. At Shelburne, ano<strong>the</strong>r compliant lass was physically removed<br />
from <strong>the</strong> dance-place when <strong>the</strong> Devil took his leave through a hole blasted<br />
through <strong>the</strong> floor.133<br />
Speaking on behalf of traditional sexual morality, <strong>the</strong> local Scots<br />
used to say: "That woman (or woman) dances to <strong>the</strong> twisty-lad's tune!"<br />
This was ano<strong>the</strong>r way of saying that people who were always seeking<br />
novelty might expect to come to harm.<br />
The Devil was addicted to drinking and gambling as much as to<br />
fiddling and frolicing. At Port Wade men told <strong>the</strong> tale of Captain Gosse,<br />
who had wagered his ship, "The Lively Nan", against <strong>the</strong> Devil's purse.<br />
When he and his ship were lost at sea, it was confidently stated that, "<strong>the</strong><br />
man he played cards with had won his bet and that man was <strong>the</strong> devil."<br />
Ano<strong>the</strong>r sea captain, addicted to card-playing, thought of taking on this<br />
same stranger until he chanced to notice his cloven hoofs. At this, "He<br />
screamed and <strong>the</strong> stranger disappeared, and that was why he would have<br />
nothing more to do with playing cards."134<br />
Creighton collected almost identical tales from Mahone Bay,<br />
Blan<strong>for</strong>d, Dover, Lunenburg and East River Point.135 At Buctouche, New<br />
Brunswick Spray was told about a group of Sunday gamblers "who used to<br />
ga<strong>the</strong>r in a back room behind <strong>the</strong> bar in <strong>the</strong> old hotel." "One night," <strong>the</strong><br />
story goes, "this stranger walked in. He was tall and thin and he was<br />
dressed in black. He looked sort of familiar, but he was a stranger all<br />
right, because nobody knew who he was. He talked to <strong>the</strong>m awhile about<br />
gambling and eventually someone asked him to join <strong>the</strong> game...And so, he<br />
sat in. Immediately <strong>the</strong>ir luck turned sour and <strong>the</strong> stranger won quite a<br />
lot. He didn't take <strong>the</strong> money from anyone in particular, but apprently won<br />
from each man in turn. At tghe end of it, somebody protested and <strong>the</strong> game<br />
broke up. The stranger told <strong>the</strong>m that if <strong>the</strong>y wanted to gamble some more<br />
he would come back to visit <strong>the</strong>m again. He got up and walked out <strong>the</strong><br />
133Creighton, Helen, Bluenose Ghosts, p. 93.<br />
134Creighton, Bluenose Ghosts, see 91-117 <strong>for</strong> additional accounts.<br />
135Creighton, Folklore Of Lunenburg County, p. 130.
door, and after he left, <strong>the</strong> men discovered <strong>the</strong> marks of a cloven hoof<br />
burned all across <strong>the</strong> floor."136 Events such as this usually spoiled "<strong>the</strong><br />
luck of <strong>the</strong> house" which invariably fell into ruin, or was torched to avoid<br />
fur<strong>the</strong>r visitations.<br />
Gamblers were not <strong>the</strong> only Sunday violators, and men who cut wood<br />
on <strong>the</strong> Lord's Day were often taken away on <strong>the</strong> "devil's <strong>wind</strong>". At<br />
Sackville, Nova Scotia, men who went into <strong>the</strong> woods to jack deer on a<br />
Sunday were disuaded after <strong>the</strong>y saw <strong>the</strong> ghost of an earlier transgressor<br />
felling and hauling trees, and logging <strong>the</strong> entire day. "That was his<br />
punishment <strong>for</strong> working on Sunday. He had to keep it up long after he died."<br />
O<strong>the</strong>r Sabbath-breakers were seen cutting wood or shingling <strong>the</strong>ir roofs<br />
through eternity.<br />
Profanity and cursing led to similar trouble. At Mud Cove, Nova<br />
Scotia it was reported that, "There was a man and he used to swear<br />
dreadfully. He went out one night and got carried away. When he was<br />
found his clo<strong>the</strong>s were torn and he was frightened and it cured him, but<br />
right after that he disappeared and was heard hollering <strong>down</strong> by <strong>the</strong> lily<br />
pond. We think it was somthing from <strong>the</strong> bad land that got him."137<br />
Ike Foley was ano<strong>the</strong>r "awful man to swear." Working as a driver on<br />
<strong>the</strong> Musquodobit River, he raged against a large "hummock" (lichen and<br />
moss encrusted rock) that traditionally interfereed with <strong>the</strong> river-drive.<br />
In a particularly colourful burst of language, he said that he would be<br />
indebted if <strong>the</strong> Devil would help him in removing <strong>the</strong> obstruction. That<br />
night <strong>the</strong> Old Fellow came round, demanding that Ike come out to help him.<br />
Three times he called, but <strong>the</strong> woodsman was petrified with fear and<br />
remained in <strong>the</strong> shanty. In <strong>the</strong> morning, <strong>the</strong> stone was gone and Ike was<br />
claimed not long after. Crossing on thin spring ice, he fell through into<br />
<strong>the</strong> river and was drowned. Afterwards, <strong>the</strong> "devil's chain was heard<br />
rattling at that place.<br />
The Scots suggested that. "those who sup with <strong>the</strong> De'il should hae a<br />
long spoon." It was never wise to seek his help as did Tom McDonald, who<br />
once lived at Moser's River. A fisherman, and a bachelor, he was known to<br />
136Spray, Carole, Will O' The Wisp, p. 55.<br />
137Creighton, Helen, Folklore Of Lunenburg County, p. 44.
fish alone. Never<strong>the</strong>less, he always took enough <strong>for</strong> two men and those<br />
who spotted his dory from a distance thought <strong>the</strong>re were two men on<br />
board. When <strong>the</strong>y came close <strong>the</strong> second fellow was never seen, so it was<br />
assumed he must be <strong>the</strong> Devil.<br />
Ano<strong>the</strong>r mariner from St. Margaret's Bay profited from his<br />
experience with <strong>the</strong> supernatural: " (He) used to pilot ships to <strong>the</strong> wharf<br />
to load lumber. He was a wicked man and cursed and swore. He would go<br />
off in his boat and a man (<strong>the</strong> Devil) would sit in <strong>the</strong> stern of his boat. He<br />
turned over and led a good life after that and he never saw <strong>the</strong> man<br />
again."138<br />
McDonald did not appear to suffer from having this work-mate but a<br />
man named Bramber, who lived at Tiverton, Digby County, was differently<br />
used, although he did live to be a "very old and very bad man." He went out<br />
of his house one night and never returned, his shoes, left neatly on his<br />
doorstep being <strong>the</strong> only evidence of his passage. "People used to say that<br />
<strong>the</strong> devil had got him."139<br />
It is said that "<strong>the</strong> Devil looks after his own." This can hardly be<br />
true since he has a powerful antagonist. When Mr. Swim, a cook on a boat<br />
working out of Clarke's Harbour worked, he cursed both God and <strong>the</strong> Devil.<br />
It is uncertain which deity was most offended but one afternoon his bean<br />
pot refused to stay in <strong>the</strong> oven. After three spillages, he threatened God<br />
and wired <strong>the</strong> oven door shut. Out <strong>the</strong> beans came again. Thoroughly<br />
angered, he went on deck and challenged God to meet him in combat half<br />
way <strong>down</strong> <strong>the</strong> main-mast of <strong>the</strong> siling ship. God was unrepentant, and<br />
whatever Swan attempted, <strong>the</strong> beans remained uncooked.140<br />
It was not necessary to be a skilled oath-maker to find a way to<br />
hell. Occasionally men slipped into <strong>the</strong> pit following an unintended slip of<br />
<strong>the</strong> tongue. Lazy Lew contracted with <strong>the</strong> Devil to help him mine coal (see<br />
Tommy Knocker) but at Dead Man Camp, at Burnt Hill, New Brunswick, a<br />
teamster lost his load of logs, and his life, after he promised to get <strong>the</strong>m<br />
138Creighton, Helen, Folklore Of Lunenburg County, p. 44.<br />
139Creighton, Helen, Bluenose Ghosts, p. 105.<br />
140Creighton, Helen, Bluenose Ghosts, p. 109.
to <strong>the</strong> unloading ramp "or eat my supper in hell."141<br />
Stuart Tueman told a similar tale of <strong>the</strong> Devil's Dell, at Tetagouche<br />
Falls, near Bthurst, New Brunswick: He claimed that two lumbermen<br />
became lost in a snowstorm in that aptly named valley. "By great good<br />
<strong>for</strong>tune <strong>the</strong>y came upon an empty camp. "I'm going to feed my horse, " said<br />
<strong>the</strong> first man after <strong>the</strong>y got settled in - this of course, being <strong>the</strong><br />
unwritten law of <strong>the</strong> deep woods (<strong>the</strong> Devil was <strong>the</strong> Horse-lord). The<br />
o<strong>the</strong>r grumped, "I'm going to eat now myself, or I'll eat in hell" -and he<br />
ate. Finally he went out, but didn't return: a log had fallen off <strong>the</strong> old<br />
shack and killed him."142<br />
At places where men were taken in this fashion, <strong>the</strong> woods were<br />
often haunted by <strong>the</strong> sound of <strong>the</strong> "devil's chain". Remember that <strong>the</strong><br />
mythic Irish pooka was often described as a horse-spirit draped with<br />
chains, a symbol of its bondage to <strong>the</strong> dark lands. The Devil was also<br />
pictured as carrying chains that clattered at his passage. Local woodscutters<br />
were very superstitious about chains and would leave <strong>the</strong>ir job<br />
ra<strong>the</strong>r than suffer <strong>the</strong> bad luck that followed inadvertently knotting one.<br />
The Devil's chain was not made of iron, but of silver143 and it was often<br />
said that it had <strong>the</strong> sound of a light metal being dragged over frozen<br />
ground.<br />
Like lesser members of his covens, <strong>the</strong> Devil sometimes acted as a<br />
<strong>for</strong>erunner. When <strong>the</strong> Mac...'s migrated from Uist, Scotland to Inverness<br />
County, <strong>the</strong>ir colonial neighbours observed that <strong>the</strong>y were no better<br />
workers than <strong>the</strong>y needed to be. In addition <strong>the</strong>y were heavy supporters of<br />
taverns and places of disrepute. One Samhuin Eve (October 31), two Scots<br />
were walking near <strong>the</strong>ir homestead when <strong>the</strong>y were joined by a man<br />
wearing a long blue cloak. The stranger walked between <strong>the</strong>m,keeping<br />
perfect face but saying little. As <strong>the</strong>y came abrest of <strong>the</strong> Mac...'s house<br />
<strong>the</strong>y saw that all <strong>the</strong> doors and <strong>wind</strong>ows were open and a great celebration<br />
was taking place. "They appearing to be having a grand time," said one<br />
man. "Aye," <strong>the</strong> stranger hazarded, "but at <strong>the</strong> expense of many o<strong>the</strong>rs.<br />
However, <strong>the</strong> day will dawn when not one of this clan will remain to bear<br />
141Spray, Carole, Will O' The Wisp, p. 4.<br />
142Trueman, Ghosts, Pirates And Treasure Trove , p. 154.<br />
143Trueman, Stuart, Ghosts, Pirates And Treasure Trove, p. 113.
<strong>the</strong> name. Indeed, <strong>the</strong> grass will grow to <strong>the</strong>ir doorsteps and <strong>the</strong> crows<br />
feed on <strong>the</strong>ir souls." The trio had now passed <strong>the</strong> house, and reaching a<br />
spring fed brook, were <strong>for</strong>ced to jump across it. The blue-coated man<br />
went first, and as he sprung his cloak flared, showing that he was a<br />
skeleton aglow in lambent light. Like a candle wick, he was immediately<br />
extinguished and disappeared. As this Devil had promised, <strong>the</strong> Mac...'s no<br />
longer live at Mabou or anywhere else in Cape Breton.<br />
The idea that <strong>the</strong> Devil promoted, as well as reported, <strong>the</strong> failure of<br />
men was once a tenant of popular belief. Thus a newpaper at Lancaster<br />
New Brunswick reported <strong>the</strong> death of Archibald Cooper in 1831, a man<br />
who, "being seduced by <strong>the</strong> devil, did in a certain Barn, take and and drink a<br />
large quantity of Rum, or ardent spirits, <strong>for</strong> <strong>the</strong> purpose of destroying his<br />
life..."<br />
Priests and ministers of <strong>the</strong> Christian churches often fought against<br />
<strong>the</strong> Devil incarnate. Fa<strong>the</strong>r Dougall Cameron, of Antigonish, was one of<br />
<strong>the</strong>se. Called to <strong>the</strong> bedside of a dying man he was met on <strong>the</strong> way by a<br />
tall saturninne presence, who assured him he was too late to render last<br />
rites since <strong>the</strong> sick man had already died. As he was unfamiliar with this<br />
stranger, Cameron pressed on and encountered <strong>the</strong> same person a second<br />
and a third time. In each case he continued and arrived to find his<br />
parishoner expiring but still alive. He became convinced that "<strong>the</strong> Fa<strong>the</strong>r<br />
of Lies" had attempted to prevent him from doing his duty.<br />
When Hugh N..., a long time resident of Mabou Mountain died ano<strong>the</strong>r<br />
priest attempted to bring him final solace. On <strong>the</strong> road, his horses were<br />
rendered immobile by an invisible presence that blocked <strong>the</strong> road. The<br />
priest prayed <strong>for</strong> divine assistance and <strong>the</strong>n lashed <strong>the</strong> empty road with<br />
his horse-whip, shouting, "Begone, Satan. Off you dirty beast. Do you<br />
presume to keep me from that soul?" At that <strong>the</strong>re was a terrible<br />
explosion leaving a powerful odour of sulpher. There was no fur<strong>the</strong>r<br />
trouble with <strong>the</strong> horses and <strong>the</strong> rites were administered without<br />
difficulty.144<br />
Events sometimes favoured <strong>the</strong> Old Son. When Fa<strong>the</strong>r Alexander<br />
MacLeod attempted a similar death-call he was also blocked by <strong>the</strong> black<br />
<strong>for</strong>ces. His horse trembled in abject terror and refused to move. At last,<br />
men sent out from <strong>the</strong> homestaed to see what delayed <strong>the</strong> priest led <strong>the</strong><br />
144Fraser, Mary L., Folklore Of Nova Scotia, pp. 97-98.
animal past <strong>the</strong> invisible presence. The priest, who was unequal to <strong>the</strong><br />
fright, never recovered and lapsed into <strong>the</strong> disease that used to be called<br />
St. Vitus' dance.<br />
The countercharms used against witchcraft had some usefulness, but<br />
<strong>the</strong> chief remedy of <strong>the</strong> last century was Asafoetida rubbed on door "to<br />
keep <strong>the</strong> devil out."145 This compound is no longer widely known, or used,<br />
but its derivation says something about its spiritual intent. The word<br />
"Asa" is a Low Latin <strong>for</strong> anything which is plastic or pliable, and was<br />
anciently used as a nickname <strong>for</strong> <strong>the</strong> god Odin. We see it in Asa-gaard, or<br />
Asgard (asa's garden), <strong>the</strong> name given <strong>the</strong> home of <strong>the</strong> nor<strong>the</strong>rn gods. The<br />
word may arise originally from <strong>the</strong> Persian "aza". "Foetidia" is from <strong>the</strong><br />
Latin "foetidus", decayed, rotten or fetid. <strong>the</strong> whole word described <strong>the</strong><br />
fetid tear-shaped drops of gum resin taken from <strong>eastern</strong> plants of <strong>the</strong><br />
genus Ferula. The dark-coloured derivative was used in medicines as an<br />
anti-sposmadic and had <strong>the</strong> same strong taste and odour as garlic.<br />
The entry way to <strong>the</strong> land of <strong>the</strong> dead may have been (or may be)<br />
close to Alma, New Brunswick, in Fundy Park, at <strong>the</strong> place known as “The<br />
Devil’s Half-Acre.” This stretch of land is immediately west of <strong>the</strong> seawater<br />
swimming pool and may be <strong>the</strong> place of <strong>the</strong> Acadian Caverns, which<br />
are said to occur in block-faulted rock. A system of block faults lies at<br />
<strong>the</strong> <strong>north</strong> boundary of this region where Precambrian and Mississippian<br />
rocks are in contact. Park propoganda tells <strong>the</strong> following story: “Many<br />
years ago, a settler from Yorkshire decided to explore this coastline,<br />
be<strong>for</strong>e choosing a homesite. He slept on <strong>the</strong> cold stony beach, and<br />
scrambled painfully to <strong>the</strong> top of <strong>the</strong> cliff <strong>the</strong> next morning. But, be<strong>for</strong>e<br />
he had a chance to explore, a horrible scream issued from <strong>the</strong> bowels of<br />
<strong>the</strong> earth and <strong>the</strong> Yorkie found himself facing <strong>the</strong> Devil. Unflinching, <strong>the</strong><br />
settler stared at <strong>the</strong> terrible apparition. “Art thou not afraid of me?,”<br />
demanded <strong>the</strong> DEvil. Yorkie answered, “Nay!” Goaded, <strong>the</strong> Devil challenged<br />
Yorkie, “If I can’st make thou afraid, wilt thou leave?” “Aye,” answered<br />
Yorkie, “but if thou fails, this coast is mine!” The Devil did everything in<br />
his power to frighten <strong>the</strong> Yorkshireman. He conjured a monstrous imp, but<br />
Yorkie sprinkled holy water on <strong>the</strong> demon and it disappeared in a hiss of<br />
steam. To trap <strong>the</strong> Debvil, Yorkie <strong>the</strong>n sprinkled holy water on <strong>the</strong> half<br />
acre of land. When <strong>the</strong> Devil realized he’d been tyricked, he destroyed <strong>the</strong><br />
land in his fury. He ripped huge trees from <strong>the</strong> ground, and tore yawning<br />
145Creighton, Helen, Bluenose Magic, p. 50.
pits and crevasses in <strong>the</strong> rocky soil. Then with a roar, <strong>the</strong> Devil tunnelled<br />
beneathg <strong>the</strong> holy water emerging near Dickson Falls at a location now<br />
called Hell’s Kitchen. The Devil’s damage can still be seen here. So tread<br />
carefully...you never know who you might meet.146<br />
DEVIL-HORSE<br />
A mortal earth spirit, one of <strong>the</strong> familiars of <strong>the</strong> Devil.<br />
Anglo-Saxon, deoful, devil + hors , horse; confering with <strong>the</strong> old<br />
Norse hross , and thus <strong>the</strong> family name Ross and place-names such as<br />
Rosshire , Scotland.<br />
Mary MacInnis of East Bay, Cape Breton Island, told a tale that makes<br />
it clear that wishful thinking can be as dangerous as direct request where<br />
<strong>the</strong> Devil is involved. She claimed that an island man was walking to his<br />
home several miles distant and was very tired of <strong>the</strong> road. Using a few<br />
Anglo-Saxon four-letter words, he made a strong request <strong>for</strong> <strong>the</strong> services<br />
of a horse. He should have been worried when a fine white horse stood in<br />
<strong>the</strong> path at <strong>the</strong> next turn in <strong>the</strong> road, but in an unrepentant mood he broke a<br />
switch from a bush at <strong>the</strong> side of <strong>the</strong> road and mounted it. At first <strong>the</strong><br />
animal trotted away toward home at a respectable speed but it slowed and<br />
<strong>the</strong> farmer hit it with his stick. The blow did not sound as it it had hit<br />
horse-flesh but rang hollowly as it it had been brought up hard against an<br />
iron-boiler. As this vast sound reverbrated <strong>the</strong> horse jumped into <strong>the</strong> sky<br />
and <strong>the</strong> terrified man jumped to <strong>the</strong> ground. As <strong>the</strong> horse vanished in a<br />
surround of smoke and flames <strong>the</strong> man climbed slowly to his feet nursing<br />
several broken ribs and a twisted ankle.<br />
The Old Man with hoofs was a skilled shape-changer and as<br />
folklorist Mary L. Fraser has noted, one of his favourite shapes was very<br />
much like that of <strong>the</strong> Scottish kelpy. Joe Neil MacNeil was of <strong>the</strong> opinion<br />
that a farm horse would side with its human against most spirits, but<br />
thought <strong>the</strong>re was a great possibilty that a mare would support a<br />
dangerous evil spirit. "It was said that if a rope were put about her neck,<br />
even if it were nothing more than a thread, <strong>the</strong>n she would fight with you<br />
against any spectre."<br />
146From a sign on <strong>the</strong> premises.
Devil-horses were not always visible and when <strong>the</strong>y were, <strong>the</strong>ir<br />
existence could not always be proven. At French River, Nova Scotia, <strong>the</strong>re<br />
was a phantom horse who only revealled himself through heavy breathing.<br />
At Upper Falmouth <strong>the</strong>re was a "horse" whose hoofs were heard coming up<br />
a driveway, but nothing was ever seen. On <strong>the</strong> o<strong>the</strong>r hand, Mr. Bond, of East<br />
Chester, saw a huge stallion rear and place his <strong>for</strong>efeet on an orchard<br />
fence. Three people who were stealing apples at <strong>the</strong> time heard his fierce<br />
neighing and snorting, and ripped boards from ano<strong>the</strong>r part of <strong>the</strong> fence<br />
squeezed through with <strong>the</strong> animal close behind. The next day <strong>the</strong>se three<br />
came back expecting to see <strong>the</strong> turf disturbed where <strong>the</strong> animal had<br />
charged after <strong>the</strong>m, but <strong>the</strong>re were no signs that it had ever had any<br />
existence. In a nearby location, people reported being overtaken by a<br />
galloping horse as <strong>the</strong>y rode about in <strong>the</strong>ir wagons. This beast passed<br />
<strong>the</strong>m and was clearly seen by day and night until it faded away a few feet<br />
beyond <strong>the</strong>m. Thorne's Cove, near Victoria Beach had a similar phantom<br />
horse, which might have been a kelpy or <strong>the</strong> Devil. Men sometimes tried to<br />
race against it with <strong>the</strong>ir horses but no one ever succeeded in outpacing<br />
this spirit-steed. Mr. John Obediah Smith of Glen Haven was one of Helen<br />
Creighton's respondents who swore to having an experience of this kind.<br />
DEVIL'S FIRE<br />
A sea-spirit responsible <strong>for</strong> <strong>the</strong> phosphoresence of <strong>the</strong><br />
ocean.<br />
Middle English, deoful , from <strong>the</strong> Anglo-Saxon, tuuful , full of or<br />
enspirited by <strong>the</strong> god Tuu , or Tues , whose name is embodied in Tuesday .<br />
This is <strong>the</strong> Old Norse god Tyrr , once pre-eminent in <strong>the</strong> <strong>north</strong>, a god of <strong>the</strong><br />
sun, agriculture and war.+ fyre , fire.<br />
This name is somewhat inappropriate since Tyrr was a land-god.<br />
The phenomena is related to <strong>the</strong> fetch, which sometimes springs from<br />
fires beneath <strong>the</strong> water. Some sailors of earlier days correctly identified<br />
<strong>the</strong>se cold fires as "Rann's silver", Rann being <strong>the</strong> wife of Hler, <strong>the</strong> prime<br />
god of <strong>the</strong> ocean. Rann was referred to as "<strong>the</strong> flame of <strong>the</strong> sea" from her<br />
interest in precious minerals, and her presence was seen in <strong>the</strong><br />
phosphoresecent effect of moving water, now attributed to <strong>the</strong> presence<br />
of energy emitting diatoms.<br />
DIABLE
Acadian French, Diable , <strong>the</strong> Devil, Satan. The adversary of Hebrew<br />
myth.<br />
Fa<strong>the</strong>r Anselme Chaisson said that, "The devil...acted only to cause<br />
souls to be lost or to prevent <strong>the</strong>m from being saved. For instance, "<strong>the</strong><br />
devil at <strong>the</strong> dance" carries off to hell <strong>the</strong> disobedient daughter who goes<br />
to <strong>the</strong> ball against her parent's wishes; "<strong>the</strong> devil fisherman" fills a<br />
schooner with fish in order to win <strong>the</strong> owner's soul. A priest on his way<br />
to assist a dying person is interfered with by <strong>the</strong> devil, who creates a<br />
thousand obstacles; he frightens <strong>the</strong> horse, unhitches it or breaks <strong>the</strong><br />
harness. Finally, some people were thought to be possessed by <strong>the</strong> devil,<br />
as this seemed to be <strong>the</strong> only explanation <strong>for</strong> <strong>the</strong>ir strange behaviour."<br />
DRAGON<br />
A fire-breathing mortal earth spirit capable of flight.<br />
Anglo-Saxon, draca and sae draca (sea-dragon), Similar to <strong>the</strong><br />
Middle English draggen , which resembles or derives from <strong>the</strong> Old Norse,<br />
dragga , which is <strong>the</strong> same as <strong>the</strong> English word to draw , or haul slowly<br />
across <strong>the</strong> land, ponderously and by brute <strong>for</strong>ce. Any very large serpent,<br />
<strong>for</strong> example a python; <strong>the</strong> mythic monster, a winged and scaly serpent or<br />
saurian, with crested head, <strong>for</strong>midible claws, fiery halitosis and an<br />
untrustworthy temper; in English heraldry, <strong>the</strong> griffon; luminous marsh<br />
gas; a meteor. Confers exactly with drake or firedrake, which has <strong>the</strong><br />
same origin. Similar to <strong>the</strong> Gaelic fear dearg (red man, firey man). Also<br />
known to Anglo-Saxons as <strong>the</strong> wyrm (worm).<br />
The dragon is <strong>the</strong> complete underworld creature, essentially a seaserpent<br />
with legs ra<strong>the</strong>r than flippers. European models seemed to have<br />
been modelled after Loki's Nidhug, whose persistant gnawing at <strong>the</strong> World-<br />
Tree is destined to kill it bringing <strong>down</strong> <strong>the</strong> Norse worlds of <strong>the</strong> <strong>north</strong>.<br />
When it was not about this business <strong>the</strong> "deepe-garth wurm" consumed <strong>the</strong><br />
bones of <strong>the</strong> less than virtuous dead. His descendants occupied <strong>the</strong><br />
Ironwood in Nifhelheim where <strong>the</strong> giantess patron of <strong>the</strong> Anglo-Saxons,<br />
Iarnsaxa (also known as Angurboda) fed <strong>the</strong>m. They were given <strong>the</strong> bone<br />
marrow (which was thought to contain <strong>the</strong> spirit) of murderers and<br />
adulterers, "and such was <strong>the</strong> prevalence of <strong>the</strong>se vile crimes that <strong>the</strong><br />
monsters were never stinted <strong>for</strong> food. They daily gained strength to
pursue Sol (<strong>the</strong> moon) and Mani (<strong>the</strong> sun) and will finally overtake and<br />
devour <strong>the</strong>m, deluging <strong>the</strong> earth with blood from <strong>the</strong>ir dripping jaws."<br />
Dragon is a word with several meanings. Aside from <strong>the</strong> more<br />
obvious one, it was applied to <strong>the</strong> dragon-ships of <strong>the</strong> Old Norse, which<br />
carried carved dragon-heads as <strong>the</strong>ir figureheads. Fires in <strong>the</strong> sky were<br />
taken to be <strong>the</strong> exhalations of flying dragons and thus meteor flashes and<br />
<strong>the</strong> more sustained light from comets were termed "draccons" or dragons.<br />
The Celtic Scots had wide-ranging intercourse with <strong>the</strong> Norse vikings,<br />
which explains how Cape Bretoners come to know something of <strong>the</strong> "dreag"<br />
or "dreag on". Joe Neil MacNeil explained that this was what <strong>the</strong> English<br />
would term "a shooting star", but somewhat different in <strong>the</strong> fact that it<br />
passed "very low in <strong>the</strong> sky". This was taken as a death omen <strong>for</strong> men, <strong>the</strong><br />
tail indicating by its length <strong>the</strong> relative importance of <strong>the</strong> person destined<br />
to die.<br />
On <strong>the</strong> oldest maps of our region, be<strong>for</strong>e names were given to<br />
land<strong>for</strong>ms, it was cryptically noted, "Here <strong>the</strong>re bee dragonnes". A little<br />
later Dragon Island was located sou<strong>the</strong>ast of New France near <strong>the</strong> Saint<br />
Lawrence Channel. This could very well have been meant to indicate <strong>the</strong><br />
nor<strong>the</strong>rnmost peninsula of Newfoundland where <strong>the</strong> Norse beached <strong>the</strong>ir<br />
dragon boats. On <strong>the</strong> o<strong>the</strong>r hand, <strong>the</strong>re was a report of a Norse visitor<br />
shooting a dragon from <strong>the</strong> sky about <strong>the</strong> year one thousand A.D. Glooscap<br />
had difficulties eliminating a very similar beast (see Jipjakamaq) and<br />
<strong>the</strong>y were known to exist in all of <strong>eastern</strong> North America.<br />
DROCH-CHROMHALAICHEAN<br />
A changeling spirit <strong>the</strong> cause of continous ill-<strong>for</strong>tune<br />
among men.<br />
Gaelic, droch + Chrom + aichean (pronounced droh-crum-uluckan),<br />
<strong>the</strong> agents of Crom. Droch , evil or bad comparable with <strong>the</strong><br />
Sankrist druh , to injure, similar to <strong>the</strong> English word dry . Crom , bent,<br />
twisted. Confers with <strong>the</strong> Anglo-Saxon crumb , also, crooked and <strong>the</strong><br />
English crumple although Macbain says <strong>the</strong> similarities are a coincidence.<br />
Aicheamhail , reprisal, <strong>the</strong> act of taking revenge. Also know as jinxers,<br />
hoodie, hoodoos and jonahs, jonars or freds. Those lacking an effective<br />
"taibh" or guardian. People who have consistent bad luck.
There is no question concerning <strong>the</strong> master of <strong>the</strong>se people, whose<br />
numbers included <strong>the</strong> "baobhs" or witches. Some say <strong>the</strong>y were thanes of<br />
<strong>the</strong> devil, but <strong>the</strong> word "chromhalaichean" allies <strong>the</strong>m with <strong>the</strong> Gaelic god<br />
Chrom or Crom (crooked). Crom demanded as sacrifices, "<strong>the</strong> firstlings<br />
of every issue including <strong>the</strong> chief scions of every clan." He was<br />
sometimes associated with Lugh and his centre of operations was Crom<br />
Cruaich (cf. Eng. rick, a hill shaped like a pile of straw) in Mag Slecht (<strong>the</strong><br />
plain of prostrations), County Cavan, Ireland. Among his early devotees<br />
was Tighernmas, <strong>the</strong> seventh Milesian king, <strong>the</strong> first to smelt gold and<br />
create woven tartaned cloth. Two-thirds of his people were stricken with<br />
a strange illness while bowing to <strong>the</strong> gold and silver idol that symbolized<br />
<strong>the</strong>ir god. The centre-piece was surrounded by twelve lesser wooden<br />
figures covered with brass and bronze. When Saint Patrick discovered this<br />
unholy gang "he lifted against it <strong>the</strong> staff of Jesus. Suddenly by <strong>the</strong> power<br />
of <strong>the</strong> Almighty <strong>the</strong> idol fell on its side, and <strong>the</strong> gold and silver flaked<br />
from <strong>the</strong> stone and powdered into dust. The mark of <strong>the</strong> staff stands still<br />
burnt upon <strong>the</strong> rock, while <strong>the</strong> inferior gods were swallowed to <strong>the</strong>ir<br />
necks in <strong>the</strong> earth." Ironically, "An Tighernmas" (The Lord) is <strong>the</strong> word<br />
now used to identifies <strong>the</strong> Christian God.<br />
Joe Neil MacNeil has noted that Cape Bretoners "used to talk of<br />
unlucky people...If <strong>the</strong>y were working with tools of any kind...<strong>the</strong>y would<br />
order a certain man in <strong>the</strong> neighbourhood to journey over (leave). They<br />
believed that everything would be in order again (after he left). But <strong>the</strong>y<br />
took it as a very bad sign if that same man met <strong>the</strong>m when <strong>the</strong>y were<br />
starting a journey...The first person to meet on a journey <strong>the</strong>y thought to<br />
bring <strong>the</strong>m luck or not."147<br />
In o<strong>the</strong>r days particular attention was paid to bad-luck creatures<br />
met on <strong>the</strong> road, especially black cats, witches, crows and <strong>the</strong> bad luck<br />
janes and johnnies. They were all seen as inauspicious when men started<br />
on long journeys or new enterprises and people would turn back upon<br />
encountering one on a simple hunting or fishing trip or on a journey to <strong>the</strong><br />
nearest market. Following through meant that extreme difficulties would<br />
ensue. If <strong>the</strong> trip was absolutely essential it was managed by taking an<br />
entirely different route. MacNeil tells of a widower who remarried, thus<br />
gaining a stepmo<strong>the</strong>r <strong>for</strong> his only daughter. The two did not interact very<br />
well although <strong>the</strong> stepmo<strong>the</strong>r made ef<strong>for</strong>ts to get along. Once she<br />
147MacNeil, Joe Neil, Tales Until Dawn, p. 211.
encountered <strong>the</strong> girl just as she was leaving <strong>the</strong> house and commented, "I<br />
shall surely have good luck since you are <strong>the</strong> first person met on <strong>the</strong> way."<br />
To her surprise <strong>the</strong> girl was not complimented but commented that,<br />
"People do not consider me well met. I am unlucky!" "Indeed," rejoined <strong>the</strong><br />
stepmo<strong>the</strong>r, "you have little reason to say that." "Oh yes," said <strong>the</strong><br />
daughter "I was, after all, <strong>the</strong> first person my fa<strong>the</strong>r met, <strong>the</strong> day he went<br />
to marry you!"<br />
The sympa<strong>the</strong>tic magic used against <strong>the</strong> Devil and witches was<br />
thought useful against <strong>the</strong> bad-luck people. At Dartmouth, Nova Scotia,<br />
<strong>the</strong> man known as Johnny Bad Luck was met by a population of men and<br />
women who turned <strong>the</strong>ir hats and bonnets three times when <strong>the</strong>y met him<br />
on <strong>the</strong> road. No one wished to become a "rent-payer to Hell", but our Gaelic<br />
ancestors had no desire to be insufferably lucky. They understood that <strong>the</strong><br />
spiritual world was a place of checks and balances and that " people gifted<br />
with exceptional good luck were easy targets <strong>for</strong> an evil spell."<br />
DRUIDH<br />
A Gaelic magician.<br />
Gaelic, druidh (droo-id), druids, singular, draoi , from a root-word<br />
druit , one who is close, firm or trustworthy. Possibly from <strong>the</strong> Cymric<br />
drws , a door. Perhaps <strong>the</strong> same as <strong>the</strong> English trust. Certainly similar<br />
to dorus , our English word door and <strong>the</strong> Latin <strong>for</strong>es . The chief work of<br />
<strong>the</strong> druids was termed druidheachd , druid-wonders. The druids compare<br />
with <strong>the</strong> Anglo-Saxon wits, who practised witchcraft, and <strong>the</strong> Anglo-<br />
Norman magiciens, whose art was magic. Among <strong>the</strong> Abenaki <strong>the</strong> "virtues<br />
of <strong>the</strong> craft" were summed up in <strong>the</strong> word aoutmoin.<br />
The druid proper had control of <strong>the</strong> public and private aspects of <strong>the</strong><br />
religion known as druidism. The essential features of this magic-religion<br />
was a belief that all matter is a reservoir <strong>for</strong> a portion of <strong>the</strong> spirit of<br />
<strong>the</strong> creator-god. Things which were animated were considered highly<br />
spirited, while trees and stones were seen as less so. It was believed<br />
that men could gain or lose spirit through acts of ritual magic and that <strong>the</strong><br />
land and cattle could be empowered through <strong>the</strong> sacrifice of plants, men<br />
and beasts, whose spirits were added to <strong>the</strong> soil at <strong>the</strong> annual firefestivals.<br />
The Celts had little fear of death since <strong>the</strong>ir <strong>the</strong>ology held <strong>the</strong>y<br />
would be reincarnated in one <strong>for</strong>m or ano<strong>the</strong>r. Fur<strong>the</strong>r all men were said
to be "born above <strong>the</strong>ir station" and capable of becoming mortal gods<br />
through <strong>the</strong> accumulation of power. The magic of <strong>the</strong> druids found<br />
specialties in <strong>the</strong> bards, who influenced men with <strong>the</strong>ir "honeyed-tongues".<br />
The vates, on <strong>the</strong> o<strong>the</strong>r hand, were soothsayers and prophets. General<br />
practitioners combined <strong>the</strong> careers of historian, wonder-worker, priest<br />
and physician.<br />
DRYFOOT<br />
A sea-spirit bound to <strong>the</strong> land.<br />
Anglo-Saxon, dryge , dry, dry land + foot , to step, to find one's way.<br />
A creature similar to <strong>the</strong> rowing-man (which, see).<br />
Similar to <strong>the</strong> Newfoundland "hangashore"; an individual enspirited<br />
by a desire to fish who, never<strong>the</strong>less, remains always on <strong>the</strong> shore. Here<br />
it may be noted that <strong>the</strong> ancient Celts ate no fish since many of <strong>the</strong>m<br />
claimed descent from <strong>the</strong> sea-people, who often travelled in <strong>the</strong> <strong>for</strong>m of<br />
fish. Some of <strong>the</strong>se individuals were jonahs, or bad-luck johnnies, and<br />
<strong>the</strong>re<strong>for</strong>e unwelcome aboard ships. In any event, <strong>the</strong> dryfoot was<br />
exceptional in villages where virtually all men went to <strong>the</strong> sea <strong>for</strong> <strong>the</strong>ir<br />
livlihood, and was thus considered a man possessed by an uncanny spirit.<br />
THe dryfoot was considered as one apart "His had a bit grasping whenever<br />
he sold; a little slow to open when he bought..."<br />
DUIN MARA<br />
Little man, or woman, of <strong>the</strong> sea.<br />
Gaelic, daoine (pronounced donnu), people; duin , singular, a person +<br />
mara (mare) of <strong>the</strong> ocean. Confers with mor , of great expanse, size or<br />
importance; moran , many; Morag , a proper name, born of <strong>the</strong> sea.<br />
Descendants of <strong>the</strong> Fomors or undersea people. These were <strong>the</strong> people<br />
known in Brittany as <strong>the</strong> groac'h vor, morrigans , korrigans or korrids, <strong>the</strong><br />
korid-gwen of Cornwall, and <strong>the</strong> morgans of Scotland and Wales. These<br />
were called <strong>the</strong> ben-varrey on <strong>the</strong> Isle of Man, and merrows or mara-warra<br />
in Ireland. Some of <strong>the</strong>m worked as banshees (see bean sidh). The females<br />
were more generally known in <strong>the</strong> Gaelic world as <strong>the</strong> maighdean mara ,<br />
a word that interprets as sea-maiden or mermaid.
The males of <strong>the</strong> species were hairy, bearded, had large fish-like<br />
mouths, flat noses, long arms and a yellow-tinted skin. Their Irish<br />
counterparts were more obviously fish-like, having green teeth , hair and<br />
skin and short finned arms. The latter had pig-like eyes and noses made<br />
red by an addiction to whisky. Their presence on land was usually taken as<br />
an omen of good luck but <strong>the</strong> opposite was true <strong>for</strong> females. The women<br />
were attractive and sexually active. They have been known to kidnap<br />
young men, later returning <strong>the</strong>m to <strong>the</strong> land bearing fine giftts. Feeble<br />
per<strong>for</strong>mers were held in perpetual bondage. The woman were particularly<br />
responsible <strong>for</strong> <strong>the</strong> moodiness of <strong>the</strong> ocean and controlled sea-storms and<br />
<strong>the</strong> process of wea<strong>the</strong>r-making. In all cases <strong>the</strong> sea-travelling <strong>for</strong>m was<br />
recognized as transitory, being that of a fish or a half-fish. On land this<br />
sea-suit was laid aside <strong>for</strong> a human <strong>for</strong>m, but <strong>the</strong> merpeople could also<br />
shape-change into horses, dogs, hares or any o<strong>the</strong>r land animal.<br />
A portion of <strong>the</strong> Nova Scotian shore immediately east of Antigonish<br />
township is called Merland. Not far from this location, a "mermaid was<br />
reported to have remained three days off <strong>the</strong> Cape Breton coast, a short<br />
distance from <strong>the</strong> shore.148 Roland Sherwood said it was generally held<br />
that, "mysterious sprites of <strong>the</strong> sea came up at night to tap on <strong>the</strong> <strong>wind</strong>ow<br />
panes or whisper at <strong>the</strong> doors." When curtains moved without "a <strong>wind</strong> to<br />
stir <strong>the</strong>m" seamen knew that <strong>the</strong> sea spirits were reporting that a<br />
relative had died at sea.<br />
Neil MacNeil recounted an experince his great-grandfa<strong>the</strong>r had with<br />
a maghdean mara while he was ferrying products between <strong>the</strong> Island of<br />
Barra and <strong>the</strong> port of Glasgow, Scotland: "One night he was sailing along<br />
alone through <strong>the</strong> seas of <strong>the</strong> North Atlantic on his way back to Barra, <strong>for</strong><br />
he had no passengers. he got so tired in <strong>the</strong> long dreary night that he fell<br />
asleep with <strong>the</strong> tiller in his hands. He was awakened by <strong>the</strong> sweet voice<br />
of a woman, only to find his boat headed straight <strong>for</strong> <strong>the</strong> rocks of Staffa.<br />
He quickly turned his boat, headed it in <strong>the</strong> right direction, and <strong>the</strong>n looked<br />
about him <strong>for</strong> <strong>the</strong> source of <strong>the</strong> voice. He saw a mermaid, swimming along<br />
easily and gracefully in <strong>the</strong> wake of <strong>the</strong> boat. She was beautiful beyond<br />
<strong>the</strong> beauty of earthly women, with long golden hair, limpid sparkling blue<br />
eyes, and full rounded white breasts. Grandfa<strong>the</strong>r's grandfa<strong>the</strong>r thanked<br />
her <strong>for</strong> her kindness and <strong>the</strong>reupon <strong>the</strong>y had a long talk toge<strong>the</strong>r over <strong>the</strong><br />
water. It was in Gaelic, to be sure, <strong>for</strong> that is <strong>the</strong> language of nature and<br />
148Fraser, Mary L., Folklore Of Nova Scotia, np, nd, p. 92.
<strong>the</strong> one that its unspoiled creatures understand. Grandfa<strong>the</strong>r's grandfa<strong>the</strong>r<br />
plied <strong>the</strong> creature with questions all of which were answered with open<br />
frankness. as dawn neared, she suddenly said: "you have asked me<br />
everything except about egg-water." With that she dived into <strong>the</strong> depths<br />
of <strong>the</strong> sea, and he never saw her again."<br />
Neil MacNeil had no understanding of "egg-water" supposing it had<br />
some obscure relation with cooking eggs. He concluded: "As <strong>the</strong> mermaid<br />
did not explain <strong>the</strong> riddle, it probably remains just that to this day." This<br />
is not an insoluble enigma, but reference to recipe used to banish <strong>the</strong> sidh:<br />
A Welsh woman troubled by little people whose dancing sifted dust<br />
between floorboards into her evening meal consulted a witch-woman and<br />
was advised "to ask six reapers to dinner in <strong>the</strong> hearing of <strong>the</strong> fay, and<br />
only to make as much pudding as cpould be boiled in an egg-shell. She did<br />
as directed and when <strong>the</strong> fairies saw that a dinner <strong>for</strong> six men was put<br />
<strong>down</strong> in an egg-shell, <strong>the</strong>re was great stir and commotion in <strong>the</strong> cowhouse,<br />
and at length one angry voice was heard to say, "We have lived long<br />
in this world; we were born just after <strong>the</strong> earth was made, and be<strong>for</strong>e <strong>the</strong><br />
acorn was planted, and yet we have never seen a whole harvest-dinner<br />
dressed in an egg-shell. There must be something wrong in this house and<br />
we will stop here no longer." They went away and never returned." It is<br />
apparent that <strong>the</strong> mermaid expected MacNeil to ask why this ruse was<br />
always effective against <strong>the</strong> twylwyth teg and <strong>the</strong> sidhean.<br />
The following was a Cape Breton sighting: "An elderly man was one<br />
day walking on <strong>the</strong> beach near his home when he saw a mermaid arise from<br />
<strong>the</strong> water, holding in her hand a very beautiful shell. He kept beckoning<br />
her to come nearer, until she came right up on <strong>the</strong> shore. He asked her <strong>for</strong><br />
<strong>the</strong> shell she was carrying, but she refused, saying she could not go back<br />
in <strong>the</strong> water without it. With that he seized <strong>the</strong> shell and set out <strong>for</strong> his<br />
hgouse. She followed pleading piteously <strong>for</strong> her treasure, but he would not<br />
give it to her. When <strong>the</strong>y reached <strong>the</strong> house she had to stay <strong>the</strong>re, <strong>for</strong> he<br />
took <strong>the</strong> precaution of burying <strong>the</strong> shell in a secret place. Some time<br />
afterward she married <strong>the</strong> old man's son. Although she tried to be happy,<br />
she always longed <strong>for</strong> her home under <strong>the</strong> sea. To her children she told all<br />
about its beauties and its wonders. One day <strong>the</strong> children were playing in<br />
<strong>the</strong> hay mow. They dug <strong>the</strong>ir way <strong>down</strong> to <strong>the</strong> bottom, and <strong>the</strong>re <strong>the</strong>y<br />
discovered something very beautiful. They went to <strong>the</strong> house and fairly<br />
dragged <strong>the</strong>ir mo<strong>the</strong>r to <strong>the</strong> barn to see <strong>the</strong>ir find. She recognized her<br />
shell and told <strong>the</strong>m she could stay with <strong>the</strong>m no longer, <strong>for</strong> she was going
to her beautiful home under <strong>the</strong> sea...She covered her face with her hair so<br />
as not to see <strong>the</strong>ir tears, told <strong>the</strong>m to tell <strong>the</strong>ir fa<strong>the</strong>r and grandfa<strong>the</strong>r,<br />
who were away fishing thast she had gone home and <strong>the</strong>y would never see<br />
her again, and <strong>the</strong>n plunged into <strong>the</strong> sea and joined her companions..."149<br />
DUIN SIGH<br />
The side-hill or “little people” of Gaelic myth.<br />
Gaelic, duin , person; sidh , side-hill; plural daoine sidh<br />
(pronounced donnu shay or shaw in <strong>the</strong> Scottish dialect; dannan shee in<br />
Irish vernacular); people of <strong>the</strong> mounds, little people, corresponding with<br />
<strong>the</strong> elfs and fairies of England. The remnants of <strong>the</strong> Tuatha daoine, who<br />
took refuge in <strong>the</strong> natural caverns and souterrains of Britain following<br />
<strong>the</strong>ir defeat by <strong>the</strong> Milesians. Sidh confers with sigh , <strong>the</strong> wee folk; sith ,<br />
wea<strong>the</strong>r, and sid , peace. As an adjective sidh is currently used to<br />
describe things that are fairy-like or supernatural, thus eun-sidh , a fairy<br />
bird, a mysterious or enchanted creature and <strong>the</strong> neologism labhransidh<br />
, a radio receiver.<br />
In <strong>the</strong> last battle, The Dagda, patriarch and king of <strong>the</strong> Tuatha<br />
daoine, was killed and <strong>the</strong> remains of <strong>the</strong> Tuathan <strong>for</strong>ces met at <strong>the</strong><br />
mouth of <strong>the</strong> River Boyne. There, <strong>the</strong>y elected Bodb Derg high-king and<br />
swore allegiance to <strong>the</strong> Fomorian gods, in exchange <strong>for</strong> <strong>the</strong> right to move<br />
to Tir-nan-Og, <strong>the</strong> Fomorian island of perpetual youth. Those that decided<br />
to remain in Ireland were given red caps of invisibility to shield <strong>the</strong>m<br />
from <strong>the</strong> oppressors, and were gifted with <strong>the</strong> arts of healing, which made<br />
<strong>the</strong>m virtual immortals. Prevented from taking any part in <strong>the</strong> new order,<br />
<strong>the</strong>y became legally bound to <strong>the</strong>ir hills except <strong>for</strong> a few days following<br />
<strong>the</strong> quarter, or rent-paying days; <strong>the</strong> first of <strong>the</strong>se being November 1. The<br />
sidh were suspected of travelling at night and became nearly invisible in<br />
<strong>the</strong>ir attempts to avoid <strong>the</strong> tax men. Although <strong>the</strong>y did not resist <strong>the</strong><br />
Milesians <strong>the</strong>y were mildly hostile and created "ceo sidh", or magic mists,<br />
to lead <strong>the</strong>ir enemies astray. Their "ceol sidh", or sidh music, and <strong>the</strong><br />
"seidean sidh", or fairy <strong>wind</strong> served <strong>the</strong> same purpose.<br />
One expert has supposed that <strong>the</strong> English fairies were banished from<br />
that land by "<strong>the</strong> reign of Elizabeth (<strong>the</strong> first) "or her fa<strong>the</strong>r at <strong>the</strong><br />
149Fraser, Mary L., Folklore Of Nova Scotria, np, nd, pp 92-93.
fur<strong>the</strong>rest." By 1827 <strong>the</strong> people of Wales spoke of <strong>the</strong>ir Tylwyth Teg (who<br />
are also wee folk) in <strong>the</strong> past tense: "An old lady assured (us) that she at<br />
one time, many years be<strong>for</strong>e, saw <strong>the</strong> fairies to <strong>the</strong> number of some<br />
hundreds...Ano<strong>the</strong>r old woman said that her fa<strong>the</strong>r had often seen <strong>the</strong><br />
fairies riding <strong>the</strong> air on <strong>the</strong>ir little white horses..." Fifty tears after a<br />
resident noted wistfully, "we hear not of brownies or kobolds in <strong>the</strong> Welsh<br />
houses now..." The Scottish fairies seem to have been harried out of <strong>the</strong>ir<br />
countryside in <strong>the</strong> same interval, a time corresponmding with <strong>the</strong> Highland<br />
Clearnces (ca 1770-1830). Hugh Miller reported <strong>the</strong> departure of <strong>the</strong> sidh<br />
from one hamlet, "a long cavalcade acending out of a ravine through a<br />
wooded hollow." It was observed, on a Sunday morning, by a herd-boy and<br />
his sister, who had somehow escaped attendance at Church: "The horses<br />
were shaggy and diminutive things, speckled dun and grey; <strong>the</strong> riders<br />
stunted, misgrown ugly creatures, attired in antique jerkins of plaid, long<br />
grey clokes, and little red caps..." The boy questioned <strong>the</strong> last of this kind:<br />
"What are ye little manie?" and was told "I am not of <strong>the</strong> race of Adam but<br />
one of <strong>the</strong> people of peace, who shall never more be seen in Scotland. The<br />
novelist Ellen Ross said that Peterstown, one hundred miles from<br />
Glasgow, on <strong>the</strong> German (North) Sea, was <strong>the</strong> location of <strong>the</strong> Elfin Kirk,<br />
"which tradition had pointed to as <strong>the</strong> last place in Scotland where <strong>the</strong><br />
fairies (i.e <strong>the</strong> sidh) held <strong>the</strong>ir yearly meetings on All Souls's Eve." This<br />
"church" was actually "two immense rocks several hundred feet in height,<br />
joined toge<strong>the</strong>r at <strong>the</strong> back, <strong>the</strong> hollow inside of which presents <strong>the</strong><br />
appearance of a gigantic chancel." Traditionally <strong>the</strong> Sidhallion Mor, or<br />
Great Hall of <strong>the</strong> Sidh, was located on <strong>the</strong> seaward side of <strong>the</strong> Island of<br />
Handa in Su<strong>the</strong>rlandshire, <strong>north</strong>western Scotland. There were numerous<br />
underground palaces in Ireland, that of King Boabd Derg (Red Witch) being<br />
under Sliab-na-mban (<strong>the</strong> white clay mountain) His chief lieutenant lived<br />
under Cruachan in Roscommon while <strong>the</strong> reincarnate Lugh ruled over<br />
Brugh-na-Boyne, located <strong>north</strong> of Tara.<br />
In comparing <strong>the</strong> sidh with <strong>the</strong> English elfs and fairies Keightley<br />
noticed that <strong>the</strong>y were, like <strong>the</strong>m divided into rural and domestic types,<br />
but not distinguished as popular and poetic varieties since "The Scottish<br />
fairies have never been taken by <strong>the</strong> poets <strong>for</strong> <strong>the</strong>ir heroes or machinery..."<br />
It would appear <strong>the</strong>y were a more organized race, "more attached than<br />
<strong>the</strong>ir neighbours to <strong>the</strong> monarchial <strong>for</strong>m of government." The fairy kings<br />
of England were a poetic fiction but <strong>the</strong> sidh monarchs were "recognized<br />
by law in Caledonia." The folklorist said, "They would appear also to be<br />
more mischevously inclined than <strong>the</strong> Southrons but less addicted to <strong>the</strong>
practise of dancing."150<br />
They were never said to be dwarfs or of reduced stature: "The Sidhe<br />
are thin, up to six feet in height, handsome and young-looking despite<br />
<strong>the</strong>ir great age. Their skin is soft, <strong>the</strong>ir hair long and flowing, <strong>the</strong>ir<br />
clo<strong>the</strong>s blindingly white; <strong>the</strong>ir voices sweet and seductive and <strong>the</strong>ir<br />
bagpiping unrivalled."151<br />
While <strong>the</strong>y still moved among men, <strong>the</strong> sidhean were seen in parade<br />
between Sliab-na-mban and Cruachan: "There was no person among <strong>the</strong>m<br />
who was not <strong>the</strong> son of a king and a queen. They all wore green cloaks<br />
with four crimson pendants to each; and silver cloak-brooches held <strong>the</strong>m<br />
in place; and <strong>the</strong>y wore kilts with red interweavings, and borders or<br />
fringes of gold thread was upon <strong>the</strong>m, and pendants of white bronze thread<br />
upon <strong>the</strong>ir leggings. Their shoes had clasps of red bronze in <strong>the</strong>m. Their<br />
helmets were ornamented with crystal and with white bronze. Each of<br />
<strong>the</strong>m had a collar of twisted gold with a gem <strong>the</strong> worth of a newly calved<br />
cow set in it. They wore gold rings that assayed at thirty ounces each.<br />
All of <strong>the</strong>m had white-faced shields ornamented with gold and silver.<br />
They carried flesh-seeking spears ribbed with gold and silver and bronze.<br />
They had gold-hilted swords with <strong>the</strong> <strong>for</strong>ms of serpents of gold embossed<br />
on <strong>the</strong>m and set with carbuncles. They astonished all who saw <strong>the</strong>m by<br />
<strong>the</strong> lavishnesss of <strong>the</strong>ir wealth."152<br />
Their underground retreats were no less wonderful. That of <strong>the</strong><br />
goddess Morrigan, who was also called Queen Mebd, was at Rath-Cruchan<br />
in western Ireland: "There were seven compartments from <strong>the</strong> fire to <strong>the</strong><br />
outer wall, each having a front of bronze. The whole was composed of<br />
beautifully carved red yew...Ailill and Mebd's compartment was made<br />
altoge<strong>the</strong>r of bronze and was situated in <strong>the</strong> middle of <strong>the</strong> house with a<br />
front of silver and gold all around it. A silver band on one side of it rose<br />
150Keightley, Thomas, World Mythology, London (1880), p. 350.<br />
151Arrowsmith, Nancy, A Field Guide To The Little People, New York<br />
(1977), p. 21.<br />
152MacManus, Seumas, The Story Of The Irish Race, Old Grennwich,<br />
Conn. (1983) p. 11.
to <strong>the</strong> top of <strong>the</strong> place and reach all about it from one door to <strong>the</strong> o<strong>the</strong>r."<br />
The historian Seumas MacManus says that this rath was circular,<br />
constructed essentially of stones set as dry masonry, "with walls thirteen<br />
feet thick at <strong>the</strong> base. This particular western palace had an oak shingled<br />
roof and five concentric ramparts "three of which are still to be seen", but<br />
most of <strong>the</strong> sidh-residences were entirely hidden under artificial hills or<br />
within natural caverns.153<br />
Cape Breton historian A.A. Mackenzie was convinced that <strong>the</strong><br />
"supersitions" of Ireland were spoiled in <strong>the</strong> passage of people to <strong>eastern</strong><br />
Canada: "Never<strong>the</strong>less," he admitted, "a few fairies apprently made <strong>the</strong><br />
voyage with <strong>the</strong> Irish. At Low Point im <strong>the</strong> Irish Grant, <strong>the</strong> "little people"<br />
were blamed <strong>for</strong> turning stooks of grain upside <strong>down</strong>. And on an island,<br />
near <strong>the</strong> south end of <strong>the</strong> Strait of Canso. lived McNamaras who firmly<br />
believed in <strong>the</strong> "little people." These McNamaras had come to <strong>the</strong>ir island<br />
home after sojurns in Massachusetts and on <strong>the</strong> <strong>eastern</strong> shore of Nova<br />
Scotia; <strong>the</strong> last of <strong>the</strong>m to live on <strong>the</strong>ir island left about 1930, driven to<br />
move by <strong>the</strong> isolation and -so some people sa - because of <strong>the</strong> ghosts and<br />
fairies which <strong>the</strong>y saw so often in <strong>the</strong> woods."154<br />
Mary L. Fraser thought o<strong>the</strong>rwise noting that, "The early settlers of<br />
Nova Scotia brought with <strong>the</strong>m from <strong>the</strong> old lands a belief in <strong>the</strong> existence<br />
of fairies. The whole district which <strong>the</strong> town of Inverness now covers<br />
was <strong>for</strong>merly called <strong>the</strong> Shean. (properly Schiehallion or Sidh-challinn, <strong>the</strong><br />
Sidh Hall of <strong>the</strong> Caledonians, like one found in Perthshire, Scotland) In this<br />
district <strong>the</strong>re was a small hill, shaped something like a large haystack,<br />
where <strong>the</strong> old people used to see <strong>the</strong> "little people" in thousands."155<br />
Ano<strong>the</strong>r well known Nova Scotian sidh hill was located at Upper<br />
South River in Antigonish County. This place is mentioned in <strong>the</strong><br />
literature by both Mary L. Fraser and Helen Creighton. Fraser says <strong>the</strong><br />
underground cavern was at Beech Hill, "<strong>the</strong> scene of many preternatural<br />
153MacManus, Seumas, The Story Of The Irish Race, Greenwich, Conn.<br />
(1988), p. 57. Quotation is slightly paraphrased.<br />
59.<br />
154Mackenzie, A.A., The Irish In Cape Breton, Antigonish (1979), p.<br />
155Fraser, Mary L., Folklore Of Nova Scotia, np, nd, p. 69.
manifestations". Among <strong>the</strong>m, she mentions <strong>the</strong> encounter of Mr. and Mrs.<br />
Cameron and ano<strong>the</strong>r unnamed pair of Scots: The four were travelling by<br />
horseback through <strong>the</strong>se woods during <strong>the</strong> Yule. At dusk <strong>the</strong>y were at<br />
Beech Hill proper: "All at once a most extraordinary company came in<br />
sight. A huge pair of oxen yoked, with heaps of non descripot (trade goods)<br />
piled on <strong>the</strong>ir backs. (They) were headed by a shrivellled old man of very<br />
small stature (<strong>the</strong> sidh were said to shrink as <strong>the</strong>y shape-changed and<br />
aged), with a rope over his shoulder tied to <strong>the</strong> middle of <strong>the</strong> yoke. More<br />
extraordinary still, four ordinary-sized women were following behind<br />
wearing a peculiar headgear, very high and unusual. Their dresses made a<br />
strange rustling noise that frightened <strong>the</strong> horses. Cameron had a quiet<br />
animal, so he succeeded, although with difficulty, in getting by; but <strong>the</strong><br />
o<strong>the</strong>r horse bolted into <strong>the</strong> woods. Only <strong>the</strong> strength of MacDonald, <strong>the</strong><br />
bro<strong>the</strong>r-in-law, prevented himself and his sister from being thrown."156<br />
After this happening Cameron made inquiries up and <strong>down</strong> <strong>the</strong> road<br />
concerning <strong>the</strong> identity of <strong>the</strong>se travellers, but <strong>the</strong>y had not been seen in<br />
any o<strong>the</strong>r place. As <strong>for</strong> <strong>the</strong> headresses of <strong>the</strong> women, it is well known<br />
that <strong>the</strong> source of <strong>the</strong> sidhean powers of invisibility was <strong>the</strong> "faet fiada",<br />
a charm invested in <strong>the</strong> red sugar-loaf shaped hats that <strong>the</strong>y wore.<br />
Frequent reference is made to <strong>the</strong> fine cloth woven by <strong>the</strong> sidh which was<br />
sometimes described as issuing a sound like that of dried grasses or<br />
leaves rubbing toge<strong>the</strong>r.<br />
At this same location, a famous local strong-man, named Donald,<br />
came upon "<strong>the</strong> man in gray." Seeking company, he hastened his pace so<br />
that he might join him, but this attempt failed as <strong>the</strong> man in homespun<br />
walked more rapidly. Noticing a loop in <strong>the</strong> road Donald decided to cut him<br />
off and had nearly succeeded when <strong>the</strong> stranger took to <strong>the</strong> woods. Made<br />
curious by this action, <strong>the</strong> Scot pursued and ran <strong>the</strong> sidh to ground.<br />
Approaching him through an opening in <strong>the</strong> <strong>for</strong>est he found <strong>the</strong> "man"<br />
panting and moaning under a tree. Approaching, he saw "a face so horrible<br />
he took to his heels and never stopped running till <strong>the</strong> woods were far<br />
behind.<br />
Again, two woodsmen, also named MacDo0nald, went into <strong>the</strong>se<br />
woods to cut. Fraser says <strong>the</strong>y were not overly imaginative or credulous<br />
156Fraser, Mary L., Folklore Of Nova Scotia, np, nd, p. 85. As<br />
recounted by Cameron's grandson.
people: "They had not been working too long when <strong>the</strong>y heard a noise like<br />
that of chains rattling, and perceived a dreadful odour. Then something<br />
<strong>the</strong>y likened to a coffin -bigger at one end than <strong>the</strong> o<strong>the</strong>r-rose be<strong>for</strong>e <strong>the</strong>m<br />
and sailed through <strong>the</strong> air. At this time <strong>the</strong>se hardy men got so frightened<br />
that <strong>the</strong>y left <strong>the</strong>ir work and made <strong>for</strong> home."157<br />
Fa<strong>the</strong>r John Grant's troubles with <strong>the</strong> sidh are mentioned in passing<br />
by Creighton and Joe Neil McNeil, but are most completely recounted by<br />
Fraser. "Fa<strong>the</strong>r John" was holding Saint Andrew's Day masses in a number<br />
of small parish churches near Antigonish and on a Saturday evening found<br />
himself in residence with Bishop Fraser at Antigonish village. As it was<br />
near dusk, and <strong>the</strong> Bishop knew that Grant would have to pass near Beech<br />
Hill to get to his next charge, <strong>the</strong> older cleric suggersted he might stay<br />
<strong>the</strong> night considering that <strong>the</strong> road was considered "haunted". The priest<br />
felt that his courage was being questioned and refused. Some hours later<br />
he returned to <strong>the</strong> parish-house at <strong>the</strong> full gallop, his head hatless and his<br />
horse mud-spattered and looking hag-ridden. Fraser said it was "presumed<br />
that Fa<strong>the</strong>r Grant had had an interview with <strong>the</strong> Bochdan (sidh)." Curious<br />
villagers followed this road in <strong>the</strong> light of morning and found a spot where<br />
<strong>the</strong> earth was torn up and criss-crossed with <strong>the</strong> marks of a startled and<br />
frightened horse.<br />
When Creighton interviewed a Scot from this region she was told:<br />
"There was a hill near my mo<strong>the</strong>r's (house) and <strong>the</strong>re was supposed to be<br />
fairies <strong>the</strong>re. It was a round hill in <strong>the</strong> middle of a broad plain at Upper<br />
South River. It was called Fairy Hill. There were certain stories<br />
concerned with it. If you'd go inside you'd be entertained by <strong>the</strong> fairies <strong>for</strong><br />
seven years (without a proportionate passage of real time) and <strong>the</strong>n you'd<br />
be returned in good condition. The round hills is still <strong>the</strong>re."158<br />
The rounded hills of Gaelic lands were known as "cnocs" (pronounced<br />
knocks). Those that stood in <strong>the</strong> sea were called "stacs" while those that<br />
were slightly flattened at <strong>the</strong> summit<br />
were named "laws". The latter were used as assembly points <strong>for</strong><br />
conducting clan business and carrying out judicial functions. The English<br />
157Fraser, Mary L., Folklore Of Nova Scotia, np, nd, pp. 85-86.<br />
Recounted to Fraser by a niece of <strong>the</strong> two MacDonald men.<br />
158Creighton, Helen, Bluenose Magic, Toronto (1978), p. 104.
decriptive <strong>for</strong> a "law" is "sugar loaf", this being <strong>the</strong> <strong>for</strong>m into which sugar<br />
was pressed <strong>for</strong> <strong>the</strong> retail trade. Traditionally <strong>the</strong> sidh wore red sugarloaf<br />
hats, mainly cylindrical, slightly tapering and terminating in a<br />
flattened top. These had <strong>the</strong>ir counterpart in <strong>the</strong> "cohuleen druith" of <strong>the</strong><br />
daoine mara, <strong>the</strong> red caps, without which <strong>the</strong>se sea people could not<br />
respire <strong>the</strong> waters of <strong>the</strong> open ocean.<br />
There are numerous hills in Atlantic Canada that bear <strong>the</strong> name<br />
Sugar Loaf and all are suspect as housing a population of elfs, faries or<br />
sidhean. The Sugar Loaf that stands due south of St. Margaret village on<br />
Cape Breton Island is a known sidh habitation. This land<strong>for</strong>m is off <strong>the</strong><br />
Cape Breton Trail, west of <strong>the</strong> road to Meat Cove, which stands at land's<br />
end. It is thirteen hundred and fifty feet in height and overlooks North<br />
Pond and Aspy Bay.<br />
It was here that two woodsmen found "hills among <strong>the</strong> woods".<br />
These seem to have been "souterrains" ra<strong>the</strong>r than <strong>the</strong> <strong>the</strong> sugar loaf<br />
proper, <strong>for</strong> <strong>the</strong>y were described as being "built of clay." The cutters were<br />
not certain whe<strong>the</strong>r <strong>the</strong>se rises were artificial or not, but <strong>the</strong>y suspected<br />
<strong>the</strong>ir was some artifice involved since smake was seen issuing from <strong>the</strong>m.<br />
They could not believe <strong>the</strong>se were <strong>the</strong> homes of <strong>the</strong> sidhean so <strong>the</strong>y<br />
commenced to fell trees, one of which crunched into <strong>the</strong> top of one of <strong>the</strong><br />
clay mounds. Instantly, <strong>the</strong>y heard voices from beneath <strong>the</strong> ground<br />
complaining, :My hedge is hurt...my hedge is hurt!" (Hedge is an obsiolete<br />
descriptive <strong>for</strong> a home in <strong>the</strong> woods).<br />
After this, <strong>the</strong> men moved out of <strong>the</strong> immediate area apologizing to<br />
<strong>the</strong> earth <strong>for</strong> <strong>the</strong> damage <strong>the</strong>y had done. Later that afternoon <strong>the</strong>y were<br />
cutting in an adjacent woodlot, and one thirsty woodsman said aloud, "I<br />
wish I had a drink of buttermilk." A sidh approached bearing a wooden bowl<br />
filled with with this very liquid noting, "Here's <strong>the</strong> buttermilk!" The<br />
individual who had voiced <strong>the</strong> wish was too frightened to take <strong>the</strong> drink<br />
but his partner <strong>down</strong>ed it with profuse thanks. In years after, <strong>the</strong> man<br />
who accepted <strong>the</strong> hospitality of <strong>the</strong> people at <strong>the</strong> Sugar Loaf thrived and<br />
had "luck so long's he lived". but <strong>the</strong> second man became one of <strong>the</strong> "drochchromhalaichean",<br />
or rent-payers to hell, those dogged by bad-luck and ill<strong>for</strong>tune.159<br />
159Creighton, Helen, Bluenose Magic, Toronto (1978), pp. 102-103. A<br />
slightly different version is recounted above.
Creighton was told a similar story by Mr. MacKinnon, who lived in <strong>the</strong><br />
shadow of Sugar Loaf. When she asked him if anyone in <strong>the</strong> district had<br />
seen <strong>the</strong> sidh he responded: "They say <strong>the</strong>y used to see <strong>the</strong>m here maybe a<br />
hundred years ago (circa 1850). You don't see <strong>the</strong>m now. My fa<strong>the</strong>r said he<br />
seen <strong>the</strong>m on Black Point (within two miles of Meat Cove). Some of <strong>the</strong>m<br />
had green clo<strong>the</strong>s on <strong>the</strong>m, right short little people. They'll give you luck<br />
you know...That's what <strong>the</strong>y said long ago, <strong>the</strong>y'd give you luck."160<br />
Marble Mountain is ano<strong>the</strong>r active region. The community and <strong>the</strong><br />
seven hundred foot hill (which actually consists of limestone) is located<br />
on Little Bras D'or Lake on <strong>the</strong> island of Cape Breton. Specifically it is on<br />
<strong>the</strong> western bank on <strong>the</strong> branch of <strong>the</strong> lake called West Bay.<br />
Approximately four miles south of this location is <strong>the</strong> small land mark<br />
called Morrison: "There is a beach on <strong>the</strong> lower part of Morrison's<br />
land covered with beach grass (circa 1950). The first settler here was<br />
an Irishman and he made a clearing. He had a boy who was planting<br />
potatoes in May and one of <strong>the</strong> little people came out of <strong>the</strong> beach grass on<br />
<strong>the</strong> <strong>the</strong> beach and offered him a pitcher of buttermilk and offered him a<br />
drink and he didn't take it. He was supposed to have offended <strong>the</strong> fairy and<br />
he took sick in a couple of days and he died."161<br />
Across <strong>the</strong> Lake in a nor<strong>the</strong>asternly direction is Piper's Cove, named<br />
after <strong>the</strong> pipers of Clan MacNeil. Neil Campbell married into this group<br />
and moved with his wife to Hay Cove, "out in <strong>the</strong> rear". He said that <strong>the</strong><br />
Campbells had no native talent <strong>for</strong> music but "got <strong>the</strong>ir gift from <strong>the</strong> fairy<br />
hill". According to his account, an unnamed Campbell of colonial times had<br />
been hired to play <strong>the</strong> pipes at a wedding and was returning home when he<br />
was stopped near <strong>the</strong> sidh-hill by <strong>the</strong> sight of a tiny woman milking a cow.<br />
He approached and spoke with her and <strong>the</strong>y exchanged notions about music.<br />
When she heard that he was unable to play <strong>the</strong> "devil's reed", or "fiddle"<br />
she offered to give him <strong>the</strong> gift <strong>for</strong> fiddling if he would respect her by<br />
keeping secret <strong>the</strong> place where she milked her cow. Accordingly, he<br />
received an ancient bow from <strong>the</strong> side-hill and afterwards played with<br />
skill and aclarity. The bow was passed to his son and grandson, "and it<br />
160Creighton, Helen, Bluenose Magic, Toronto (1978), p. 104.<br />
161Creighton, Helen, Bluenose Magic, Toronto (1978) p. 103.
would never be taken from <strong>the</strong>m no matter where <strong>the</strong>y played."162<br />
Ano<strong>the</strong>r human who profited from an association with <strong>the</strong> sidhean<br />
was a widow-woman who lived near <strong>the</strong> Sevogle River in nor<strong>the</strong>rn New<br />
Brunswick. She had had a full complement of children, and so was<br />
<strong>for</strong>tunate to have <strong>the</strong> rent of a house belonging to a rich man who lived in<br />
<strong>the</strong> "Boston States." He had given it to her at a modest rate so that <strong>the</strong>re<br />
would be a care-taker until it could be sold. She very much wanted <strong>the</strong><br />
place as a permanent residence but <strong>the</strong> price placed it outside her means.<br />
There was a fairy hill nearby, and a dancing ring just beyond her kitchen<br />
door, although she had no knowledge of ei<strong>the</strong>r. She was in <strong>the</strong> habit of<br />
throwing her dirty dish and laundry water directly on <strong>the</strong> ring, frequently<br />
drenching invisible dancers. Finally <strong>the</strong> sidhean revolted and one came to<br />
<strong>the</strong> door complaining, "Look-it. You go and cut a door at <strong>the</strong> o<strong>the</strong>r end of<br />
<strong>the</strong> house and throw your slops and dirty water <strong>the</strong>re. We want no more<br />
dumping on us." Surprised at this, and seeing <strong>the</strong> justice of <strong>the</strong> demand,<br />
<strong>the</strong> woman tentatively agreed but noted she had no way of paying <strong>for</strong><br />
renovations to <strong>the</strong> house. The sidh dismissed this saying she should go to<br />
<strong>the</strong> basement and lift <strong>the</strong> flat stone found <strong>the</strong>re. "There's gold <strong>the</strong>re. Lift<br />
it and take what you need. Then put <strong>the</strong> stone back but don't say where you<br />
got <strong>the</strong> money." The woman did as instructed, made <strong>the</strong> change, and used<br />
some of <strong>the</strong> gold to purchase <strong>the</strong> house.163<br />
Ray Estey told folkorist Carole Spray that he had seen fairy-rings<br />
at Belldune, New Brunswick, and that his family used to have a summerverandah<br />
within range of a fairy colony: "There used to be a fairy plot<br />
right out here and my grandparents would sit out on <strong>the</strong> verandah listening<br />
to <strong>the</strong>m. Talk about nice music! They would sit <strong>the</strong>re <strong>for</strong> hgours and hours<br />
listening to <strong>the</strong> dancing and fiddling and it was <strong>the</strong> lovliest music you<br />
ever heard!"164<br />
Pursuing <strong>the</strong> subject Spray was told of an Irishman who lived at New<br />
Mills in Restigouche County. According to local lore he lived alone, but<br />
always set his table <strong>for</strong> six individuals. When he opened <strong>the</strong> door to <strong>the</strong><br />
162MacNeil, Joe Neil, Tales Until Dawn, Toronto (1987), p. 220.<br />
163Spray, Carole, Will O' The Wisp, Fredericton (1985), pp. 53-54.<br />
164Spray, Carole, Will O' The Wisp, Fredericton (1985), p. 54.
cellar five of <strong>the</strong> sidhean tropped up to eat with him. It is a matter of<br />
record that <strong>the</strong> sidhean were of <strong>the</strong> same species as men, and in ancient<br />
times <strong>the</strong> two "races" often cohabited and co-operated in producing<br />
children. The name sidh has almost endlesss dialectic variations, <strong>for</strong><br />
example shia, shifra, shicare, she, sheee and sheeidh, some of which are<br />
reflected in human family names; <strong>for</strong> example, Sheehan, Shay, Shaw, Ay<br />
(an aspirated <strong>for</strong>m of Shaw), Fayden, Fee and MacFee. The Gaels have<br />
sometimes benefited from <strong>the</strong>ir relations with <strong>the</strong> sidh, and Helen<br />
Creighton met an elderly Irishman who told her, unabashedly, that he had<br />
been imprisoned in Ireland and might have remained <strong>the</strong>re except that, "<strong>the</strong><br />
fairies took him out of gaol and carried him over here..."165<br />
Thomas Shaw must certainly have had <strong>the</strong> blood of <strong>the</strong> sidh. An<br />
immigrant from Ireland, he came to Charlotte County, New Brunswick in<br />
1934 and settled in a pine grove near Back Beach. He soon became<br />
enamoured of <strong>the</strong> local wild flowers and urged <strong>the</strong>m to more spectacular<br />
bloom in his cultivated gardens. Soon much of <strong>the</strong> nearby woods became a<br />
spectacular park and gardens. Thomas died at <strong>the</strong> age of <strong>for</strong>ty-eight and<br />
his wife laid him to rest amongst his pine trees, fashioning a memorial<br />
from clay and cement. She died and joined him shortly after, and it was<br />
soon noticed that that all plant life within two hundred feet of <strong>the</strong> graves<br />
had lost <strong>the</strong> will to live. The tall trees were soon reduced to gray rotted<br />
stumps and nothing but raw clay remained where <strong>the</strong>re had once been<br />
flourishing wild flowers and fauna.166<br />
This tale should be compared with "Pixy Gratitude", recounted in<br />
Keightley's World Mythology: "An old woman who lived near Tavistock had<br />
in her garden a splendid bed of tulips. To <strong>the</strong>se <strong>the</strong> Pixies loved to<br />
resort...But at length <strong>the</strong> old woman died; <strong>the</strong> tulips were taken up and <strong>the</strong><br />
place converted into a parsley bed. Over this, <strong>the</strong> Pixies showed <strong>the</strong>ir<br />
power; <strong>the</strong> parsley wi<strong>the</strong>red and nothing would grow even in <strong>the</strong> o<strong>the</strong>r beds<br />
of <strong>the</strong> garden. On <strong>the</strong> o<strong>the</strong>r hand <strong>the</strong>y tended diligently <strong>the</strong> grave of <strong>the</strong> old<br />
woman around which <strong>the</strong>y were heard lamenting and singing dirges. They<br />
suffered not a weed to grow on it; <strong>the</strong>y kept it always green, and evermore<br />
165Creighton, Folklore Of Lunenburg County, Toronto (1958), p. 155.<br />
166Charlotte County Community Future, Fog's Inn, St. Andrews<br />
(1990), p. 70.
in spring-time spangled with flowers."167<br />
As Joe Neil MacNeil has said, "There are two doors to every hill", and<br />
relations between men and <strong>the</strong> sidhean were not always smooth. In Pictou<br />
Pioneers, Roland Sherwood has noted that <strong>the</strong> first Presbyterian minister<br />
to Pictou township, <strong>the</strong> Reverand James MacGregor, was "beset on all<br />
sides with <strong>the</strong> superstitious beliefs of <strong>the</strong> settlers...Mo<strong>the</strong>rs of small<br />
children were in constant dread that <strong>the</strong> fairies in <strong>the</strong> surrounding woods<br />
were ever on <strong>the</strong> watch to carry off children. Even <strong>the</strong> hoot of an owl...was<br />
believed to be <strong>the</strong> call of one fairy to ano<strong>the</strong>r as <strong>the</strong>y prepared <strong>for</strong> some<br />
mischief to bedevil <strong>the</strong> settlers."168<br />
Writing about <strong>the</strong> Little Bras D'Or region of Caper Breton, Neil MacNeil<br />
noted that, "Good spirits were also about, but one heard so little about<br />
<strong>the</strong>m that I got <strong>the</strong> distinct impression <strong>the</strong>y were in <strong>the</strong> minority."<br />
Sheila's storm remembers <strong>the</strong> sidh as storm-brewers, this mid-<br />
March snowstorm being expected sometime after Sheila's Day, or Saint<br />
Patrick's Day (March 17). Also known as <strong>the</strong> line-storm, this equinoxial<br />
gale is still expected to be one of <strong>the</strong> worst of <strong>the</strong> winter. Sheila, or<br />
Shelagh, is a dialectic feminine <strong>for</strong>m of sidh. She was anciently<br />
identified with <strong>the</strong> goddess Brigit and with Mhorrigan and was thought to<br />
be <strong>the</strong> equivalent of <strong>the</strong> Scottish Cailleach Bheur (which, see). It is still a<br />
closely held "fairy", or local belief, that where cailleachean (old women)<br />
ga<strong>the</strong>r, foul wea<strong>the</strong>r or disaster is at hand.<br />
The "seidean side", or sidh-storms, might bring out <strong>the</strong> "sluag side",<br />
or fairy host, which rode <strong>the</strong> <strong>north</strong> <strong>wind</strong>, seeking <strong>the</strong> souls of those newly<br />
dead. The "aes side", or earth people, were particularly feared on <strong>the</strong><br />
quarter-days and during <strong>the</strong> Nollaig, or Yule as well as at <strong>the</strong> time of <strong>the</strong><br />
line-storm. Those captured by <strong>the</strong> sidh became perpetual slaves, tending<br />
<strong>the</strong>ir underworld herds and gardens and riding with <strong>the</strong>m as members of<br />
<strong>the</strong> dark host. Because <strong>the</strong> sidhean were a small genetic pool <strong>the</strong>y had a<br />
need <strong>for</strong> new blood, which explains why <strong>the</strong>y adbducted living women and<br />
children. To lure people into <strong>the</strong> underground, <strong>the</strong>y produced "ceol side", or<br />
sidh-music, which had <strong>the</strong> power to lull people into <strong>the</strong> "suan side", or<br />
fairy sleep. In this hypnotized state <strong>the</strong>y could be carried off to <strong>the</strong><br />
167Keightley, Yhomas, World Mythology, London (1880), p. 306.<br />
168Sherwood, Roland, Pictou Pioneers, Windsor (1973) p. 72.
ne<strong>the</strong>r world. Where <strong>the</strong>y were not susceptible to hypnotism, people were<br />
sometimes subjected to <strong>the</strong> "ceo side" or sidh-mist, which confused and<br />
tricked <strong>the</strong>m into following ghost-lights or illusions of people known to<br />
<strong>the</strong>m.<br />
Occasionally, <strong>the</strong> sidh-men propositioned human females in a direct<br />
manner. Michael MacLean, of Cape Breton, said he was present in a home<br />
where <strong>the</strong> Scottish engagement rite known as "reitach" was being<br />
followed. This espousal was held be<strong>for</strong>e <strong>the</strong> bans of marriage were<br />
proclaimed, and Joe Neil MacNeil explained that <strong>the</strong> "retach" was a<br />
settling of claims, " something like <strong>the</strong> clearing out of obstacles, trees<br />
and stumps, making <strong>the</strong> ground tillable." The last reitach supposedly took<br />
place at Wreck Cove, Cape Breton, in 1923. The procedure never took place<br />
on Friday (<strong>the</strong> sidh holiday), and <strong>the</strong> bargaining <strong>for</strong> <strong>the</strong> bride typically took<br />
place through an intermediate, <strong>the</strong> questions of dowry being settled with<br />
oblique talk and double entendre.<br />
The family was unhappy with this particular attempt at espousal as<br />
<strong>the</strong> man in question represented himself, ra<strong>the</strong>r than sending a village<br />
elder or a close friend. Fur<strong>the</strong>r, he was a stranger to <strong>the</strong> parents as well<br />
as <strong>the</strong> girl. Feeling <strong>the</strong> need <strong>for</strong> advice <strong>the</strong> parents approached a bodach, a<br />
tinker travelling through <strong>the</strong> area, who directed <strong>the</strong>m to a boabh, or<br />
witch-woman. She suspected <strong>the</strong> suitor was a man from "<strong>the</strong> mounds" and<br />
advised <strong>the</strong>m that he would attempt to gain magical control over <strong>the</strong>ir<br />
daughter by asking <strong>for</strong> a lock of her hair. Using this artifact, <strong>the</strong> sidh<br />
could direct his ceol side, or calling-magic, through it, leading her to his<br />
hill. They were told to make a substitute <strong>for</strong> <strong>the</strong> hair, so <strong>the</strong>y went home<br />
and removed part of <strong>the</strong> black tail from a cowhide that hung on <strong>the</strong> kitchen<br />
wall. When <strong>the</strong> suitor next called, he asked <strong>for</strong> some momento and was<br />
given a small curl of black hair tied up in a white ribbon.<br />
That night <strong>the</strong> family was seated toge<strong>the</strong>r in <strong>the</strong> kitchen when <strong>the</strong>y<br />
became aware of mysterious flute-music. They saw <strong>the</strong> hide waver on <strong>the</strong><br />
wall, unhook itself and float off through <strong>the</strong> air in <strong>the</strong> direction of <strong>the</strong><br />
sound. It penetrated <strong>the</strong> wall, and moved away from <strong>the</strong> house never to be<br />
seen again. Michael MacLean supposed that if <strong>the</strong> young girl had<br />
surrendered a lock of her own hair, she ra<strong>the</strong>r than <strong>the</strong> cowhide, would<br />
have been irrevocably drawn to <strong>the</strong> hill of <strong>the</strong> sidhean.169<br />
169MacNeil, Joe Neil, Tales Told Until Dawn, Toronto (1987), p. 87.
Joe MacNeil tells ano<strong>the</strong>r story that reveals <strong>the</strong> <strong>the</strong> reactive nature<br />
of <strong>the</strong> sidhean. He claims that two men once lived on opposite faces of a<br />
local glen. One was a delightful person full of fun and games and good<br />
cheer, while <strong>the</strong> o<strong>the</strong>r was a ill-disposed crumudgeon. The first man<br />
chanced to climb a sidh-hill and while he was <strong>the</strong>re a door opened into <strong>the</strong><br />
inside of <strong>the</strong> mountain. Inside he could detect <strong>the</strong> sidhean playing a tune<br />
on <strong>the</strong>ir pipes. They were singing: "Monday, Tuesday...," over and over to<br />
<strong>the</strong> music, but seemed unable to complete <strong>the</strong> run. Laughing at <strong>the</strong>ir<br />
trouble he stuck his head in through <strong>the</strong> opening and sang <strong>the</strong> word<br />
"wednesday", to complete <strong>the</strong> triad. They were very pleased and decided to<br />
reward him, but he wanted no gold or silver, but said it might be nice if<br />
<strong>the</strong>y could take away his hunched back. this <strong>the</strong>y did, and he went home<br />
where he happily explained <strong>the</strong> source of his good <strong>for</strong>tune. The grumpy<br />
neighbour, who was also a hunch-back, decided to approach <strong>the</strong> sidh to<br />
remedy his handicap. When he arrived at <strong>the</strong> hill, he found <strong>the</strong> little<br />
people trying to name <strong>the</strong> o<strong>the</strong>r days of <strong>the</strong> week, but being an unhappy<br />
fellow he stood wordless and tuneless be<strong>for</strong>e <strong>the</strong>m. This angered <strong>the</strong>m<br />
and <strong>the</strong>y "gifted" him with <strong>the</strong> hump which <strong>the</strong>y had removed from <strong>the</strong><br />
first individual.170<br />
This tale belongs to Celtic peoples in general, and has been told in<br />
Brittany, one version differing in <strong>the</strong> fact that <strong>the</strong> first hunchback<br />
provided <strong>the</strong> words "Thursday, Friday and Saturday," to help <strong>the</strong> korreds<br />
complete <strong>the</strong>ir triad of "Monday, Tuesday and Wednesday..." At "Saturday...",<br />
<strong>the</strong> little people were still without a complete litany of <strong>the</strong> days of <strong>the</strong><br />
week, and in this version, <strong>the</strong> first farmer returned to <strong>the</strong> hill with <strong>the</strong><br />
words, "With Sunday, all is meet, and now <strong>the</strong> week's complete." Having<br />
this in <strong>the</strong>ir repetoire, "<strong>the</strong> korred were able to stop dancing. They<br />
presented <strong>the</strong> farmer with one of <strong>the</strong>ir purses filled with horse hairs,<br />
leaves and sand, which changed to gold and precious jewels when<br />
sprinkled with (Christian) holy water."171 The Irish version of this tale<br />
may be read in Keightley's World Mythology.172<br />
170MacNeil, Joe Neil, Tales Until Dawn, Toronto (1987) pp. 113-115.<br />
171Arrowsmith, Nancy, Field Guide To The Little People, New York<br />
(1977), pp. 68-69.<br />
172See his World Mythology, pp. 264-265.
Whe<strong>the</strong>r <strong>the</strong> sidhean remain among us is in question. Their familiars<br />
were <strong>the</strong> crows and ravens, <strong>the</strong> birds of <strong>the</strong> goddess Mhorrigan, but <strong>the</strong>ir<br />
animal familiar was <strong>the</strong> wolf, a creature destroyed by our European<br />
ancestors. In an aside concerning Clan Shaw (<strong>the</strong> prototypical side-hill<br />
people), Iain Moncrieffe says that, "Shaw is derived from <strong>the</strong> Old Gaelic<br />
(i.e Irish Gaelic) "si<strong>the</strong>ch," meaning wolf..."173 Again, <strong>the</strong> wolf was <strong>the</strong><br />
familiar hunting <strong>for</strong>m of both <strong>the</strong> Cailleach Bheur (Winter Hag) and<br />
Mhorrigan, one-time leaders of <strong>the</strong> Daoine sidh. In 1844, local newspapers<br />
described a winter in which wolves were "very destructive in Sussex and<br />
Musquah (New Brunswick)." By 1902, when a pair were reported seen at<br />
<strong>the</strong> Public Landing in Fredericton, <strong>the</strong>y were headed <strong>for</strong> certain extinction,<br />
and <strong>the</strong> individual sidh may have passed with <strong>the</strong>m.<br />
On <strong>the</strong> o<strong>the</strong>r hand, an account dated 1992 tells of <strong>the</strong> little people<br />
seen by <strong>the</strong> grandmo<strong>the</strong>r of Rosella Sampson of Grand Anse, ands this<br />
sighting would be within <strong>the</strong> current century: She was on <strong>the</strong> road home<br />
one night when she became aware of a horse being fiercely ridden by "a<br />
miniscule little man...his fingers tangled fast in <strong>the</strong> horse's mane. The<br />
horse was la<strong>the</strong>red and straining to brea<strong>the</strong>, as if he had been ridden that<br />
way <strong>for</strong> a long time." Rosella's grandmo<strong>the</strong>r remembered that <strong>the</strong> sidh<br />
were like <strong>the</strong> Acadian "lutins" in <strong>the</strong>ir interest in horses. In <strong>for</strong>mer times<br />
she said that men braided <strong>the</strong> manes and tails of <strong>the</strong>ir horses to prevent<br />
<strong>the</strong>m from being "hag-ridden." To trap <strong>the</strong> tiny men, farmers sometimes<br />
balanced a bucket of oats on a half-opened door. If <strong>the</strong> intruder happened<br />
to spill <strong>the</strong> oats he would remain to pick <strong>the</strong>m up one-by-one as <strong>the</strong> sidh<br />
made a fetish of neatnesss. Rosella was told that <strong>the</strong> "fairies" were<br />
regarded as demons of <strong>the</strong> Devil. "Since <strong>the</strong>y were lost souls, not to be<br />
saved on <strong>the</strong> day of judgement, <strong>the</strong>y made everyone's life miserable, since<br />
<strong>the</strong>y had nothing to lose."<br />
The description of <strong>the</strong> sidh as "demons" is common in local folklore<br />
and suggests some earlier knowledge of <strong>the</strong> constitution of this spirit.<br />
The Greecian "daemons" corresponded best with <strong>the</strong> creature which <strong>the</strong><br />
Gaels knew as <strong>the</strong> "befind" and which <strong>the</strong> English called <strong>the</strong> "cowalker",<br />
<strong>the</strong> spirit finally converted into <strong>the</strong> Christian "guardian angel." It is<br />
known that <strong>the</strong> befind were conscripted to serve men from <strong>the</strong> ranks of<br />
<strong>the</strong> Daoine sidh. As <strong>for</strong> demons, <strong>the</strong>y were defined as "guardian divinities<br />
173Moncrieffe, Iain, The Highland Clans, Nerw York (1967), p. 128.
of men, holding a place between men and <strong>the</strong> gods." It was once held<br />
(although not universally) that men were born with two daemons, one evil<br />
and one good. O<strong>the</strong>rs believed that <strong>the</strong> daemon was at once good and evil,<br />
<strong>the</strong> two <strong>for</strong>ces emerging variously according to <strong>the</strong> will of <strong>the</strong> human.<br />
Thus ancient literature speaks of <strong>the</strong> "daemon of Socrates" as being a<br />
directing <strong>for</strong>ce in his life.<br />
While <strong>the</strong>y still moved among men, <strong>the</strong> sidhean were seen in parade<br />
between Sliab-na-mban and Cruachan: "There was no person among <strong>the</strong>m<br />
who was not <strong>the</strong> son of a king and a queen. They all wore green cloaks<br />
with four crimson pendants to each; and silver cloak-brooches held <strong>the</strong>m<br />
in place; and <strong>the</strong>y wore kilts with red interweavings, and borders or<br />
fringes of gold thread was upon <strong>the</strong>m, and pendants of white bronze thread<br />
upon <strong>the</strong>ir leggings. Their shoes had clasps of red bronze in <strong>the</strong>m. Their<br />
helmets were ornamented with crystal and with white bronze. Each of<br />
<strong>the</strong>m had a collar of twisted gold with a gem <strong>the</strong> worth of a newly calved<br />
cow set in it. They wore gold rings that assayed at thirty ounces each.<br />
All of <strong>the</strong>m had white-faced shields ornamented with gold and silver.<br />
They carried flesh-seeking spears ribbed with gold and silver and bronze.<br />
They had gold-hilted swords with <strong>the</strong> <strong>for</strong>ms of serpents of gold embossed<br />
on <strong>the</strong>m and set with carbuncles. They astonished all who saw <strong>the</strong>m by<br />
<strong>the</strong> lavishnesss of <strong>the</strong>ir wealth."174<br />
Their underground retreats were no less wonderful. That of <strong>the</strong><br />
goddess Morrigan, who was also called Queen Mebd, was at Rath-Cruchan<br />
in western Ireland: "There were seven compartments from <strong>the</strong> fire to <strong>the</strong><br />
outer wall, each having a front of bronze. The whole was composed of<br />
beautifully carved red yew...Ailill and Mebd's compartment was made<br />
altoge<strong>the</strong>r of bronze and was situated in <strong>the</strong> middle of <strong>the</strong> house with a<br />
front of silver and gold all around it. A silver band on one side of it rose<br />
to <strong>the</strong> top of <strong>the</strong> place and reach all about it from one door to <strong>the</strong> o<strong>the</strong>r."<br />
The historian Seumas MacManus says that this rath was circular,<br />
constructed essentially of stones set as dry masonry, "with walls thirteen<br />
feet thick at <strong>the</strong> base. This particular western palace had an oak shingled<br />
roof and five concentric ramparts "three of which are still to be seen", but<br />
most of <strong>the</strong> sidh-residences were entirely hidden under artificial hills or<br />
174MacManus, Seumas, The Story Of The Irish Race, Old Grennwich,<br />
Conn. (1983) p. 11.
within natural caverns.175<br />
Cape Breton historian A.A. Mackenzie was convinced that <strong>the</strong><br />
"supersitions" of Ireland were spoiled in <strong>the</strong> passage of people to <strong>eastern</strong><br />
Canada: "Never<strong>the</strong>less," he admitted, "a few fairies apprently made <strong>the</strong><br />
voyage with <strong>the</strong> Irish. At Low Point im <strong>the</strong> Irish Grant, <strong>the</strong> "little people"<br />
were blamed <strong>for</strong> turning stooks of grain upside <strong>down</strong>. And on an island,<br />
near <strong>the</strong> south end of <strong>the</strong> Strait of Canso. lived McNamaras who firmly<br />
believed in <strong>the</strong> "little people." These McNamaras had come to <strong>the</strong>ir island<br />
home after sojurns in Massachusetts and on <strong>the</strong> <strong>eastern</strong> shore of Nova<br />
Scotia; <strong>the</strong> last of <strong>the</strong>m to live on <strong>the</strong>ir island left about 1930, driven to<br />
move by <strong>the</strong> isolation and -so some people sa - because of <strong>the</strong> ghosts and<br />
fairies which <strong>the</strong>y saw so often in <strong>the</strong> woods."176<br />
Mary L. Fraser thought o<strong>the</strong>rwise noting that, "The early settlers of<br />
Nova Scotia brought with <strong>the</strong>m from <strong>the</strong> old lands a belief in <strong>the</strong> existence<br />
of fairies. The whole district which <strong>the</strong> town of Inverness now covers<br />
was <strong>for</strong>merly called <strong>the</strong> Shean. (properly Schiehallion or Sidh-challinn, <strong>the</strong><br />
Sidh Hall of <strong>the</strong> Caledonians, like one found in Perthshire, Scotland) In this<br />
district <strong>the</strong>re was a small hill, shaped something like a large haystack,<br />
where <strong>the</strong> old people used to see <strong>the</strong> "little people" in thousands."177<br />
Ano<strong>the</strong>r well known Nova Scotian sidh hill was located at Upper<br />
South River in Antigonish County. This place is mentioned in <strong>the</strong><br />
literature by both Mary L. Fraser and Helen Creighton. Fraser says <strong>the</strong><br />
underground cavern was at Beech Hill, "<strong>the</strong> scene of many preternatural<br />
manifestations". Among <strong>the</strong>m, she mentions <strong>the</strong> encounter of Mr. and Mrs.<br />
Cameron and ano<strong>the</strong>r unnamed pair of Scots: The four were travelling by<br />
horseback through <strong>the</strong>se woods during <strong>the</strong> Yule. At dusk <strong>the</strong>y were at<br />
Beech Hill proper: "All at once a most extraordinary company came in<br />
sight. A huge pair of oxen yoked, with heaps of non descripot (trade goods)<br />
piled on <strong>the</strong>ir backs. (They) were headed by a shrivellled old man of very<br />
175MacManus, Seumas, The Story Of The Irish Race, Greenwich, Conn.<br />
(1988), p. 57. Quotation is slightly paraphrased.<br />
59.<br />
176Mackenzie, A.A., The Irish In Cape Breton, Antigonish (1979), p.<br />
177Fraser, Mary L., Folklore Of Nova Scotia, np, nd, p. 69.
small stature (<strong>the</strong> sidh were said to shrink as <strong>the</strong>y shape-changed and<br />
aged), with a rope over his shoulder tied to <strong>the</strong> middle of <strong>the</strong> yoke. More<br />
extraordinary still, four ordinary-sized women were following behind<br />
wearing a peculiar headgear, very high and unusual. Their dresses made a<br />
strange rustling noise that frightened <strong>the</strong> horses. Cameron had a quiet<br />
animal, so he succeeded, although with difficulty, in getting by; but <strong>the</strong><br />
o<strong>the</strong>r horse bolted into <strong>the</strong> woods. Only <strong>the</strong> strength of MacDonald, <strong>the</strong><br />
bro<strong>the</strong>r-in-law, prevented himself and his sister from being thrown."178<br />
After this happening Cameron made inquiries up and <strong>down</strong> <strong>the</strong> road<br />
concerning <strong>the</strong> identity of <strong>the</strong>se travellers, but <strong>the</strong>y had not been seen in<br />
any o<strong>the</strong>r place. As <strong>for</strong> <strong>the</strong> headresses of <strong>the</strong> women, it is well known<br />
that <strong>the</strong> source of <strong>the</strong> sidhean powers of invisibility was <strong>the</strong> "faet fiada",<br />
a charm invested in <strong>the</strong> red sugar-loaf shaped hats that <strong>the</strong>y wore.<br />
Frequent reference is made to <strong>the</strong> fine cloth woven by <strong>the</strong> sidh which was<br />
sometimes described as issuing a sound like that of dried grasses or<br />
leaves rubbing toge<strong>the</strong>r.<br />
At this same location, a famous local strong-man, named Donald,<br />
came upon "<strong>the</strong> man in gray." Seeking company, he hastened his pace so<br />
that he might join him, but this attempt failed as <strong>the</strong> man in homespun<br />
walked more rapidly. Noticing a loop in <strong>the</strong> road Donald decided to cut him<br />
off and had nearly succeeded when <strong>the</strong> stranger took to <strong>the</strong> woods. Made<br />
curious by this action, <strong>the</strong> Scot pursued and ran <strong>the</strong> sidh to ground.<br />
Approaching him through an opening in <strong>the</strong> <strong>for</strong>est he found <strong>the</strong> "man"<br />
panting and moaning under a tree. Approaching, he saw "a face so horrible<br />
he took to his heels and never stopped running till <strong>the</strong> woods were far<br />
behind.<br />
Again, two woodsmen, also named MacDo0nald, went into <strong>the</strong>se<br />
woods to cut. Fraser says <strong>the</strong>y were not overly imaginative or credulous<br />
people: "They had not been working too long when <strong>the</strong>y heard a noise like<br />
that of chains rattling, and perceived a dreadful odour. Then something<br />
<strong>the</strong>y likened to a coffin -bigger at one end than <strong>the</strong> o<strong>the</strong>r-rose be<strong>for</strong>e <strong>the</strong>m<br />
and sailed through <strong>the</strong> air. At this time <strong>the</strong>se hardy men got so frightened<br />
178Fraser, Mary L., Folklore Of Nova Scotia, np, nd, p. 85. As<br />
recounted by Cameron's grandson.
that <strong>the</strong>y left <strong>the</strong>ir work and made <strong>for</strong> home."179<br />
Fa<strong>the</strong>r John Grant's troubles with <strong>the</strong> sidh are mentioned in passing<br />
by Creighton and Joe Neil McNeil, but are most completely recounted by<br />
Fraser. "Fa<strong>the</strong>r John" was holding Saint Andrew's Day masses in a number<br />
of small parish churches near Antigonish and on a Saturday evening found<br />
himself in residence with Bishop Fraser at Antigonish village. As it was<br />
near dusk, and <strong>the</strong> Bishop knew that Grant would have to pass near Beech<br />
Hill to get to his next charge, <strong>the</strong> older cleric suggersted he might stay<br />
<strong>the</strong> night considering that <strong>the</strong> road was considered "haunted". The priest<br />
felt that his courage was being questioned and refused. Some hours later<br />
he returned to <strong>the</strong> parish-house at <strong>the</strong> full gallop, his head hatless and his<br />
horse mud-spattered and looking hag-ridden. Fraser said it was "presumed<br />
that Fa<strong>the</strong>r Grant had had an interview with <strong>the</strong> Bochdan (sidh)." Curious<br />
villagers followed this road in <strong>the</strong> light of morning and found a spot where<br />
<strong>the</strong> earth was torn up and criss-crossed with <strong>the</strong> marks of a startled and<br />
frightened horse.<br />
When Creighton interviewed a Scot from this region she was told:<br />
"There was a hill near my mo<strong>the</strong>r's (house) and <strong>the</strong>re was supposed to be<br />
fairies <strong>the</strong>re. It was a round hill in <strong>the</strong> middle of a broad plain at Upper<br />
South River. It was called Fairy Hill. There were certain stories<br />
concerned with it. If you'd go inside you'd be entertained by <strong>the</strong> fairies <strong>for</strong><br />
seven years (without a proportionate passage of real time) and <strong>the</strong>n you'd<br />
be returned in good condition. The round hills is still <strong>the</strong>re."180<br />
The rounded hills of Gaelic lands were known as "cnocs" (pronounced<br />
knocks). Those that stood in <strong>the</strong> sea were called "stacs" while those that<br />
were slightly flattened at <strong>the</strong> summit<br />
were named "laws". The latter were used as assembly points <strong>for</strong><br />
conducting clan business and carrying out judicial functions. The English<br />
decriptive <strong>for</strong> a "law" is "sugar loaf", this being <strong>the</strong> <strong>for</strong>m into which sugar<br />
was pressed <strong>for</strong> <strong>the</strong> retail trade. Traditionally <strong>the</strong> sidh wore red sugarloaf<br />
hats, mainly cylindrical, slightly tapering and terminating in a<br />
flattened top. These had <strong>the</strong>ir counterpart in <strong>the</strong> "cohuleen druith" of <strong>the</strong><br />
179Fraser, Mary L., Folklore Of Nova Scotia, np, nd, pp. 85-86.<br />
Recounted to Fraser by a niece of <strong>the</strong> two MacDonald men.<br />
180Creighton, Helen, Bluenose Magic, Toronto (1978), p. 104.
daoine mara, <strong>the</strong> red caps, without which <strong>the</strong>se sea people could not<br />
respire <strong>the</strong> waters of <strong>the</strong> open ocean.<br />
There are numerous hills in Atlantic Canada that bear <strong>the</strong> name<br />
Sugar Loaf and all are suspect as housing a population of elfs, faries or<br />
sidhean. The Sugar Loaf that stands due south of St. Margaret village on<br />
Cape Breton Island is a known sidh habitation. This land<strong>for</strong>m is off <strong>the</strong><br />
Cape Breton Trail, west of <strong>the</strong> road to Meat Cove, which stands at land's<br />
end. It is thirteen hundred and fifty feet in height and overlooks North<br />
Pond and Aspy Bay.<br />
It was here that two woodsmen found "hills among <strong>the</strong> woods".<br />
These seem to have been "souterrains" ra<strong>the</strong>r than <strong>the</strong> <strong>the</strong> sugar loaf<br />
proper, <strong>for</strong> <strong>the</strong>y were described as being "built of clay." The cutters were<br />
not certain whe<strong>the</strong>r <strong>the</strong>se rises were artificial or not, but <strong>the</strong>y suspected<br />
<strong>the</strong>ir was some artifice involved since smake was seen issuing from <strong>the</strong>m.<br />
They could not believe <strong>the</strong>se were <strong>the</strong> homes of <strong>the</strong> sidhean so <strong>the</strong>y<br />
commenced to fell trees, one of which crunched into <strong>the</strong> top of one of <strong>the</strong><br />
clay mounds. Instantly, <strong>the</strong>y heard voices from beneath <strong>the</strong> ground<br />
complaining, :My hedge is hurt...my hedge is hurt!" (Hedge is an obsiolete<br />
descriptive <strong>for</strong> a home in <strong>the</strong> woods).<br />
After this, <strong>the</strong> men moved out of <strong>the</strong> immediate area apologizing to<br />
<strong>the</strong> earth <strong>for</strong> <strong>the</strong> damage <strong>the</strong>y had done. Later that afternoon <strong>the</strong>y were<br />
cutting in an adjacent woodlot, and one thirsty woodsman said aloud, "I<br />
wish I had a drink of buttermilk." A sidh approached bearing a wooden bowl<br />
filled with with this very liquid noting, "Here's <strong>the</strong> buttermilk!" The<br />
individual who had voiced <strong>the</strong> wish was too frightened to take <strong>the</strong> drink<br />
but his partner <strong>down</strong>ed it with profuse thanks. In years after, <strong>the</strong> man<br />
who accepted <strong>the</strong> hospitality of <strong>the</strong> people at <strong>the</strong> Sugar Loaf thrived and<br />
had "luck so long's he lived". but <strong>the</strong> second man became one of <strong>the</strong> "drochchromhalaichean",<br />
or rent-payers to hell, those dogged by bad-luck and ill<strong>for</strong>tune.181<br />
Creighton was told a similar story by Mr. MacKinnon, who lived in <strong>the</strong><br />
shadow of Sugar Loaf. When she asked him if anyone in <strong>the</strong> district had<br />
seen <strong>the</strong> sidh he responded: "They say <strong>the</strong>y used to see <strong>the</strong>m here maybe a<br />
181Creighton, Helen, Bluenose Magic, Toronto (1978), pp. 102-103. A<br />
slightly different version is recounted above.
hundred years ago (circa 1850). You don't see <strong>the</strong>m now. My fa<strong>the</strong>r said he<br />
seen <strong>the</strong>m on Black Point (within two miles of Meat Cove). Some of <strong>the</strong>m<br />
had green clo<strong>the</strong>s on <strong>the</strong>m, right short little people. They'll give you luck<br />
you know...That's what <strong>the</strong>y said long ago, <strong>the</strong>y'd give you luck."182<br />
Marble Mountain is ano<strong>the</strong>r active region. The community and <strong>the</strong><br />
seven hundred foot hill (which actually consists of limestone) is located<br />
on Little Bras D'or Lake on <strong>the</strong> island of Cape Breton. Specifically it is on<br />
<strong>the</strong> western bank on <strong>the</strong> branch of <strong>the</strong> lake called West Bay.<br />
Approximately four miles south of this location is <strong>the</strong> small land mark<br />
called Morrison: "There is a beach on <strong>the</strong> lower part of Morrison's<br />
land covered with beach grass (circa 1950). The first settler here was<br />
an Irishman and he made a clearing. He had a boy who was planting<br />
potatoes in May and one of <strong>the</strong> little people came out of <strong>the</strong> beach grass on<br />
<strong>the</strong> <strong>the</strong> beach and offered him a pitcher of buttermilk and offered him a<br />
drink and he didn't take it. He was supposed to have offended <strong>the</strong> fairy and<br />
he took sick in a couple of days and he died."183<br />
Across <strong>the</strong> Lake in a nor<strong>the</strong>asternly direction is Piper's Cove, named<br />
after <strong>the</strong> pipers of Clan MacNeil. Neil Campbell married into this group<br />
and moved with his wife to Hay Cove, "out in <strong>the</strong> rear". He said that <strong>the</strong><br />
Campbells had no native talent <strong>for</strong> music but "got <strong>the</strong>ir gift from <strong>the</strong> fairy<br />
hill". According to his account, an unnamed Campbell of colonial times had<br />
been hired to play <strong>the</strong> pipes at a wedding and was returning home when he<br />
was stopped near <strong>the</strong> sidh-hill by <strong>the</strong> sight of a tiny woman milking a cow.<br />
He approached and spoke with her and <strong>the</strong>y exchanged notions about music.<br />
When she heard that he was unable to play <strong>the</strong> "devil's reed", or "fiddle"<br />
she offered to give him <strong>the</strong> gift <strong>for</strong> fiddling if he would respect her by<br />
keeping secret <strong>the</strong> place where she milked her cow. Accordingly, he<br />
received an ancient bow from <strong>the</strong> side-hill and afterwards played with<br />
skill and aclarity. The bow was passed to his son and grandson, "and it<br />
would never be taken from <strong>the</strong>m no matter where <strong>the</strong>y played."184<br />
Ano<strong>the</strong>r human who profited from an association with <strong>the</strong> sidhean<br />
182Creighton, Helen, Bluenose Magic, Toronto (1978), p. 104.<br />
183Creighton, Helen, Bluenose Magic, Toronto (1978) p. 103.<br />
184MacNeil, Joe Neil, Tales Until Dawn, Toronto (1987), p. 220.
was a widow-woman who lived near <strong>the</strong> Sevogle River in nor<strong>the</strong>rn New<br />
Brunswick. She had had a full complement of children, and so was<br />
<strong>for</strong>tunate to have <strong>the</strong> rent of a house belonging to a rich man who lived in<br />
<strong>the</strong> "Boston States." He had given it to her at a modest rate so that <strong>the</strong>re<br />
would be a care-taker until it could be sold. She very much wanted <strong>the</strong><br />
place as a permanent residence but <strong>the</strong> price placed it outside her means.<br />
There was a fairy hill nearby, and a dancing ring just beyond her kitchen<br />
door, although she had no knowledge of ei<strong>the</strong>r. She was in <strong>the</strong> habit of<br />
throwing her dirty dish and laundry water directly on <strong>the</strong> ring, frequently<br />
drenching invisible dancers. Finally <strong>the</strong> sidhean revolted and one came to<br />
<strong>the</strong> door complaining, "Look-it. You go and cut a door at <strong>the</strong> o<strong>the</strong>r end of<br />
<strong>the</strong> house and throw your slops and dirty water <strong>the</strong>re. We want no more<br />
dumping on us." Surprised at this, and seeing <strong>the</strong> justice of <strong>the</strong> demand,<br />
<strong>the</strong> woman tentatively agreed but noted she had no way of paying <strong>for</strong><br />
renovations to <strong>the</strong> house. The sidh dismissed this saying she should go to<br />
<strong>the</strong> basement and lift <strong>the</strong> flat stone found <strong>the</strong>re. "There's gold <strong>the</strong>re. Lift<br />
it and take what you need. Then put <strong>the</strong> stone back but don't say where you<br />
got <strong>the</strong> money." The woman did as instructed, made <strong>the</strong> change, and used<br />
some of <strong>the</strong> gold to purchase <strong>the</strong> house.185<br />
Ray Estey told folkorist Carole Spray that he had seen fairy-rings<br />
at Belldune, New Brunswick, and that his family used to have a summerverandah<br />
within range of a fairy colony: "There used to be a fairy plot<br />
right out here and my grandparents would sit out on <strong>the</strong> verandah listening<br />
to <strong>the</strong>m. Talk about nice music! They would sit <strong>the</strong>re <strong>for</strong> hgours and hours<br />
listening to <strong>the</strong> dancing and fiddling and it was <strong>the</strong> lovliest music you<br />
ever heard!"186<br />
Pursuing <strong>the</strong> subject Spray was told of an Irishman who lived at New<br />
Mills in Restigouche County. According to local lore he lived alone, but<br />
always set his table <strong>for</strong> six individuals. When he opened <strong>the</strong> door to <strong>the</strong><br />
cellar five of <strong>the</strong> sidhean tropped up to eat with him. It is a matter of<br />
record that <strong>the</strong> sidhean were of <strong>the</strong> same species as men, and in ancient<br />
times <strong>the</strong> two "races" often cohabited and co-operated in producing<br />
children. The name sidh has almost endlesss dialectic variations, <strong>for</strong><br />
example shia, shifra, shicare, she, sheee and sheeidh, some of which are<br />
185Spray, Carole, Will O' The Wisp, Fredericton (1985), pp. 53-54.<br />
186Spray, Carole, Will O' The Wisp, Fredericton (1985), p. 54.
eflected in human family names; <strong>for</strong> example, Sheehan, Shay, Shaw, Ay<br />
(an aspirated <strong>for</strong>m of Shaw), Fayden, Fee and MacFee. The Gaels have<br />
sometimes benefited from <strong>the</strong>ir relations with <strong>the</strong> sidh, and Helen<br />
Creighton met an elderly Irishman who told her, unabashedly, that he had<br />
been imprisoned in Ireland and might have remained <strong>the</strong>re except that, "<strong>the</strong><br />
fairies took him out of gaol and carried him over here..."187<br />
Thomas Shaw must certainly have had <strong>the</strong> blood of <strong>the</strong> sidh. An<br />
immigrant from Ireland, he came to Charlotte County, New Brunswick in<br />
1934 and settled in a pine grove near Back Beach. He soon became<br />
enamoured of <strong>the</strong> local wild flowers and urged <strong>the</strong>m to more spectacular<br />
bloom in his cultivated gardens. Soon much of <strong>the</strong> nearby woods became a<br />
spectacular park and gardens. Thomas died at <strong>the</strong> age of <strong>for</strong>ty-eight and<br />
his wife laid him to rest amongst his pine trees, fashioning a memorial<br />
from clay and cement. She died and joined him shortly after, and it was<br />
soon noticed that that all plant life within two hundred feet of <strong>the</strong> graves<br />
had lost <strong>the</strong> will to live. The tall trees were soon reduced to gray rotted<br />
stumps and nothing but raw clay remained where <strong>the</strong>re had once been<br />
flourishing wild flowers and fauna.188<br />
This tale should be compared with "Pixy Gratitude", recounted in<br />
Keightley's World Mythology: "An old woman who lived near Tavistock had<br />
in her garden a splendid bed of tulips. To <strong>the</strong>se <strong>the</strong> Pixies loved to<br />
resort...But at length <strong>the</strong> old woman died; <strong>the</strong> tulips were taken up and <strong>the</strong><br />
place converted into a parsley bed. Over this, <strong>the</strong> Pixies showed <strong>the</strong>ir<br />
power; <strong>the</strong> parsley wi<strong>the</strong>red and nothing would grow even in <strong>the</strong> o<strong>the</strong>r beds<br />
of <strong>the</strong> garden. On <strong>the</strong> o<strong>the</strong>r hand <strong>the</strong>y tended diligently <strong>the</strong> grave of <strong>the</strong> old<br />
woman around which <strong>the</strong>y were heard lamenting and singing dirges. They<br />
suffered not a weed to grow on it; <strong>the</strong>y kept it always green, and evermore<br />
in spring-time spangled with flowers."189<br />
As Joe Neil MacNeil has said, "There are two doors to every hill", and<br />
relations between men and <strong>the</strong> sidhean were not always smooth. In Pictou<br />
187Creighton, Folklore Of Lunenburg County, Toronto (1958), p. 155.<br />
188Charlotte County Community Future, Fog's Inn, St. Andrews<br />
(1990), p. 70.<br />
189Keightley, Yhomas, World Mythology, London (1880), p. 306.
Pioneers, Roland Sherwood has noted that <strong>the</strong> first Presbyterian minister<br />
to Pictou township, <strong>the</strong> Reverand James MacGregor, was "beset on all<br />
sides with <strong>the</strong> superstitious beliefs of <strong>the</strong> settlers...Mo<strong>the</strong>rs of small<br />
children were in constant dread that <strong>the</strong> fairies in <strong>the</strong> surrounding woods<br />
were ever on <strong>the</strong> watch to carry off children. Even <strong>the</strong> hoot of an owl...was<br />
believed to be <strong>the</strong> call of one fairy to ano<strong>the</strong>r as <strong>the</strong>y prepared <strong>for</strong> some<br />
mischief to bedevil <strong>the</strong> settlers."190<br />
Writing about <strong>the</strong> Little Bras D'Or region of Caper Breton, Neil MacNeil<br />
noted that, "Good spirits were also about, but one heard so little about<br />
<strong>the</strong>m that I got <strong>the</strong> distinct impression <strong>the</strong>y were in <strong>the</strong> minority."<br />
Sheila's storm remembers <strong>the</strong> sidh as storm-brewers, this mid-<br />
March snowstorm being expected sometime after Sheila's Day, or Saint<br />
Patrick's Day (March 17). Also known as <strong>the</strong> line-storm, this equinoxial<br />
gale is still expected to be one of <strong>the</strong> worst of <strong>the</strong> winter. Sheila, or<br />
Shelagh, is a dialectic feminine <strong>for</strong>m of sidh. She was anciently<br />
identified with <strong>the</strong> goddess Brigit and with Mhorrigan and was thought to<br />
be <strong>the</strong> equivalent of <strong>the</strong> Scottish Cailleach Bheur (which, see). It is still a<br />
closely held "fairy", or local belief, that where cailleachean (old women)<br />
ga<strong>the</strong>r, foul wea<strong>the</strong>r or disaster is at hand.<br />
The "seidean side", or sidh-storms, might bring out <strong>the</strong> "sluag side",<br />
or fairy host, which rode <strong>the</strong> <strong>north</strong> <strong>wind</strong>, seeking <strong>the</strong> souls of those newly<br />
dead. The "aes side", or earth people, were particularly feared on <strong>the</strong><br />
quarter-days and during <strong>the</strong> Nollaig, or Yule as well as at <strong>the</strong> time of <strong>the</strong><br />
line-storm. Those captured by <strong>the</strong> sidh became perpetual slaves, tending<br />
<strong>the</strong>ir underworld herds and gardens and riding with <strong>the</strong>m as members of<br />
<strong>the</strong> dark host. Because <strong>the</strong> sidhean were a small genetic pool <strong>the</strong>y had a<br />
need <strong>for</strong> new blood, which explains why <strong>the</strong>y adbducted living women and<br />
children. To lure people into <strong>the</strong> underground, <strong>the</strong>y produced "ceol side", or<br />
sidh-music, which had <strong>the</strong> power to lull people into <strong>the</strong> "suan side", or<br />
fairy sleep. In this hypnotized state <strong>the</strong>y could be carried off to <strong>the</strong><br />
ne<strong>the</strong>r world. Where <strong>the</strong>y were not susceptible to hypnotism, people were<br />
sometimes subjected to <strong>the</strong> "ceo side" or sidh-mist, which confused and<br />
tricked <strong>the</strong>m into following ghost-lights or illusions of people known to<br />
<strong>the</strong>m.<br />
Occasionally, <strong>the</strong> sidh-men propositioned human females in a direct<br />
190Sherwood, Roland, Pictou Pioneers, Windsor (1973) p. 72.
manner. Michael MacLean, of Cape Breton, said he was present in a home<br />
where <strong>the</strong> Scottish engagement rite known as "reitach" was being<br />
followed. This espousal was held be<strong>for</strong>e <strong>the</strong> bans of marriage were<br />
proclaimed, and Joe Neil MacNeil explained that <strong>the</strong> "retach" was a<br />
settling of claims, " something like <strong>the</strong> clearing out of obstacles, trees<br />
and stumps, making <strong>the</strong> ground tillable." The last reitach supposedly took<br />
place at Wreck Cove, Cape Breton, in 1923. The procedure never took place<br />
on Friday (<strong>the</strong> sidh holiday), and <strong>the</strong> bargaining <strong>for</strong> <strong>the</strong> bride typically took<br />
place through an intermediate, <strong>the</strong> questions of dowry being settled with<br />
oblique talk and double entendre.<br />
The family was unhappy with this particular attempt at espousal as<br />
<strong>the</strong> man in question represented himself, ra<strong>the</strong>r than sending a village<br />
elder or a close friend. Fur<strong>the</strong>r, he was a stranger to <strong>the</strong> parents as well<br />
as <strong>the</strong> girl. Feeling <strong>the</strong> need <strong>for</strong> advice <strong>the</strong> parents approached a bodach, a<br />
tinker travelling through <strong>the</strong> area, who directed <strong>the</strong>m to a boabh, or<br />
witch-woman. She suspected <strong>the</strong> suitor was a man from "<strong>the</strong> mounds" and<br />
advised <strong>the</strong>m that he would attempt to gain magical control over <strong>the</strong>ir<br />
daughter by asking <strong>for</strong> a lock of her hair. Using this artifact, <strong>the</strong> sidh<br />
could direct his ceol side, or calling-magic, through it, leading her to his<br />
hill. They were told to make a substitute <strong>for</strong> <strong>the</strong> hair, so <strong>the</strong>y went home<br />
and removed part of <strong>the</strong> black tail from a cowhide that hung on <strong>the</strong> kitchen<br />
wall. When <strong>the</strong> suitor next called, he asked <strong>for</strong> some momento and was<br />
given a small curl of black hair tied up in a white ribbon.<br />
That night <strong>the</strong> family was seated toge<strong>the</strong>r in <strong>the</strong> kitchen when <strong>the</strong>y<br />
became aware of mysterious flute-music. They saw <strong>the</strong> hide waver on <strong>the</strong><br />
wall, unhook itself and float off through <strong>the</strong> air in <strong>the</strong> direction of <strong>the</strong><br />
sound. It penetrated <strong>the</strong> wall, and moved away from <strong>the</strong> house never to be<br />
seen again. Michael MacLean supposed that if <strong>the</strong> young girl had<br />
surrendered a lock of her own hair, she ra<strong>the</strong>r than <strong>the</strong> cowhide, would<br />
have been irrevocably drawn to <strong>the</strong> hill of <strong>the</strong> sidhean.191<br />
Joe MacNeil tells ano<strong>the</strong>r story that reveals <strong>the</strong> <strong>the</strong> reactive nature<br />
of <strong>the</strong> sidhean. He claims that two men once lived on opposite faces of a<br />
local glen. One was a delightful person full of fun and games and good<br />
cheer, while <strong>the</strong> o<strong>the</strong>r was a ill-disposed crumudgeon. The first man<br />
chanced to climb a sidh-hill and while he was <strong>the</strong>re a door opened into <strong>the</strong><br />
191MacNeil, Joe Neil, Tales Told Until Dawn, Toronto (1987), p. 87.
inside of <strong>the</strong> mountain. Inside he could detect <strong>the</strong> sidhean playing a tune<br />
on <strong>the</strong>ir pipes. They were singing: "Monday, Tuesday...," over and over to<br />
<strong>the</strong> music, but seemed unable to complete <strong>the</strong> run. Laughing at <strong>the</strong>ir<br />
trouble he stuck his head in through <strong>the</strong> opening and sang <strong>the</strong> word<br />
"wednesday", to complete <strong>the</strong> triad. They were very pleased and decided to<br />
reward him, but he wanted no gold or silver, but said it might be nice if<br />
<strong>the</strong>y could take away his hunched back. this <strong>the</strong>y did, and he went home<br />
where he happily explained <strong>the</strong> source of his good <strong>for</strong>tune. The grumpy<br />
neighbour, who was also a hunch-back, decided to approach <strong>the</strong> sidh to<br />
remedy his handicap. When he arrived at <strong>the</strong> hill, he found <strong>the</strong> little<br />
people trying to name <strong>the</strong> o<strong>the</strong>r days of <strong>the</strong> week, but being an unhappy<br />
fellow he stood wordless and tuneless be<strong>for</strong>e <strong>the</strong>m. This angered <strong>the</strong>m<br />
and <strong>the</strong>y "gifted" him with <strong>the</strong> hump which <strong>the</strong>y had removed from <strong>the</strong><br />
first individual.192<br />
This tale belongs to Celtic peoples in general, and has been told in<br />
Brittany, one version differing in <strong>the</strong> fact that <strong>the</strong> first hunchback<br />
provided <strong>the</strong> words "Thursday, Friday and Saturday," to help <strong>the</strong> korreds<br />
complete <strong>the</strong>ir triad of "Monday, Tuesday and Wednesday..." At "Saturday...",<br />
<strong>the</strong> little people were still without a complete litany of <strong>the</strong> days of <strong>the</strong><br />
week, and in this version, <strong>the</strong> first farmer returned to <strong>the</strong> hill with <strong>the</strong><br />
words, "With Sunday, all is meet, and now <strong>the</strong> week's complete." Having<br />
this in <strong>the</strong>ir repetoire, "<strong>the</strong> korred were able to stop dancing. They<br />
presented <strong>the</strong> farmer with one of <strong>the</strong>ir purses filled with horse hairs,<br />
leaves and sand, which changed to gold and precious jewels when<br />
sprinkled with (Christian) holy water."193 The Irish version of this tale<br />
may be read in Keightley's World Mythology.194<br />
Whe<strong>the</strong>r <strong>the</strong> sidhean remain among us is in question. Their familiars<br />
were <strong>the</strong> crows and ravens, <strong>the</strong> birds of <strong>the</strong> goddess Mhorrigan, but <strong>the</strong>ir<br />
animal familiar was <strong>the</strong> wolf, a creature destroyed by our European<br />
ancestors. In an aside concerning Clan Shaw (<strong>the</strong> prototypical side-hill<br />
people), Iain Moncrieffe says that, "Shaw is derived from <strong>the</strong> Old Gaelic<br />
192MacNeil, Joe Neil, Tales Until Dawn, Toronto (1987) pp. 113-115.<br />
193Arrowsmith, Nancy, Field Guide To The Little People, New York<br />
(1977), pp. 68-69.<br />
194See his World Mythology, pp. 264-265.
(i.e Irish Gaelic) "si<strong>the</strong>ch," meaning wolf..."195 Again, <strong>the</strong> wolf was <strong>the</strong><br />
familiar hunting <strong>for</strong>m of both <strong>the</strong> Cailleach Bheur (Winter Hag) and<br />
Mhorrigan, one-time leaders of <strong>the</strong> Daoine sidh. In 1844, local newspapers<br />
described a winter in which wolves were "very destructive in Sussex and<br />
Musquah (New Brunswick)." By 1902, when a pair were reported seen at<br />
<strong>the</strong> Public Landing in Fredericton, <strong>the</strong>y were headed <strong>for</strong> certain extinction,<br />
and <strong>the</strong> individual sidh may have passed with <strong>the</strong>m.<br />
On <strong>the</strong> o<strong>the</strong>r hand, an account dated 1992 tells of <strong>the</strong> little people<br />
seen by <strong>the</strong> grandmo<strong>the</strong>r of Rosella Sampson of Grand Anse, ands this<br />
sighting would be within <strong>the</strong> current century: She was on <strong>the</strong> road home<br />
one night when she became aware of a horse being fiercely ridden by "a<br />
miniscule little man...his fingers tangled fast in <strong>the</strong> horse's mane. The<br />
horse was la<strong>the</strong>red and straining to brea<strong>the</strong>, as if he had been ridden that<br />
way <strong>for</strong> a long time." Rosella's grandmo<strong>the</strong>r remembered that <strong>the</strong> sidh<br />
were like <strong>the</strong> Acadian "lutins" in <strong>the</strong>ir interest in horses. In <strong>for</strong>mer times<br />
she said that men braided <strong>the</strong> manes and tails of <strong>the</strong>ir horses to prevent<br />
<strong>the</strong>m from being "hag-ridden." To trap <strong>the</strong> tiny men, farmers sometimes<br />
balanced a bucket of oats on a half-opened door. If <strong>the</strong> intruder happened<br />
to spill <strong>the</strong> oats he would remain to pick <strong>the</strong>m up one-by-one as <strong>the</strong> sidh<br />
made a fetish of neatnesss. Rosella was told that <strong>the</strong> "fairies" were<br />
regarded as demons of <strong>the</strong> Devil. "Since <strong>the</strong>y were lost souls, not to be<br />
saved on <strong>the</strong> day of judgement, <strong>the</strong>y made everyone's life miserable, since<br />
<strong>the</strong>y had nothing to lose."<br />
The description of <strong>the</strong> sidh as "demons" is common in local folklore<br />
and suggests some earlier knowledge of <strong>the</strong> constitution of this spirit.<br />
The Greecian "daemons" corresponded best with <strong>the</strong> creature which <strong>the</strong><br />
Gaels knew as <strong>the</strong> "befind" and which <strong>the</strong> English called <strong>the</strong> "cowalker",<br />
<strong>the</strong> spirit finally converted into <strong>the</strong> Christian "guardian angel." It is<br />
known that <strong>the</strong> befind were conscripted to serve men from <strong>the</strong> ranks of<br />
<strong>the</strong> Daoine sidh. As <strong>for</strong> demons, <strong>the</strong>y were defined as "guardian divinities<br />
of men, holding a place between men and <strong>the</strong> gods." It was once held<br />
(although not universally) that men were born with two daemons, one evil<br />
and one good. O<strong>the</strong>rs believed that <strong>the</strong> daemon was at once good and evil,<br />
<strong>the</strong> two <strong>for</strong>ces emerging variously according to <strong>the</strong> will of <strong>the</strong> human.<br />
Thus ancient literature speaks of <strong>the</strong> "daemon of Socrates" as being a<br />
directing <strong>for</strong>ce in his life.<br />
195Moncrieffe, Iain, The Highland Clans, Nerw York (1967), p. 128.
DVERGR<br />
A mortal earth spirit marked by small size and<br />
physical de<strong>for</strong>mity.<br />
Anglo-Saxon dwerg from <strong>the</strong> Old Norse dvergr . <strong>the</strong> source of our<br />
word dwarf . Confers with <strong>the</strong> Swedish dverg , a spider or a weaver of<br />
cloth. In Teutonic myth, skilled artificers, miners and treasurers to <strong>the</strong><br />
gods. The are distinguished from <strong>the</strong> svartaflar or dark elfs, who also<br />
inhabited <strong>the</strong> underground, by <strong>the</strong>ir mal<strong>for</strong>med bodies, which frequently<br />
rested on reversed feet, or those that were crow-like, horse-like or<br />
cloven. Thomas Keightley has noted that <strong>the</strong> Germans "have dwerg and we<br />
dwarf, which, however is never synonymous with fairy, as elf is...Some<br />
have thought that by dwarfs were to be understood <strong>the</strong> Finns...who were<br />
driven to <strong>the</strong> mountains by <strong>the</strong> Scandinavians, and who probably excelled<br />
<strong>the</strong> newcomers in <strong>the</strong> art of working <strong>the</strong> mines..." The Scandanavians<br />
referrred to <strong>the</strong> evil members of this tribe as <strong>the</strong> trolds, or trolls, who<br />
Shetlanders call <strong>the</strong> trow. In Germany <strong>the</strong> elfs are extinct although "<strong>the</strong><br />
dwarfs still retain <strong>the</strong>ir <strong>for</strong>mer dominion. The dwarfs had a particular<br />
knowledge of stone-magic, understanding that "some stones give great<br />
strength; while some make those who carry <strong>the</strong>m about invisible, <strong>the</strong>se<br />
being called <strong>the</strong> nebelkap (mist cap)... Seeing that <strong>the</strong> mountains were<br />
altoge<strong>the</strong>r waste and uncultivated and that <strong>the</strong>y contained much store of<br />
silver and gold and precious stones and pearls, God made <strong>the</strong> dwarfs artful<br />
and wise...There<strong>for</strong>e <strong>the</strong>y built handsome hollow hills and God gave <strong>the</strong>m<br />
riches etc." 196<br />
This name was once applied to <strong>the</strong> Gothic nation in what is now<br />
Germany. Some folklorist have identified <strong>the</strong> trolls as <strong>the</strong> "svartalfar"<br />
(dark eleves) but <strong>the</strong>y are properly <strong>the</strong> "dverge" (dwarf) race. Keightley<br />
notes that <strong>the</strong> prose Edda distinguishes between "ghosts, dwarfs and <strong>the</strong><br />
dark-elfs." The trolls or dwarfs have also been called <strong>the</strong> "bjergvolk"<br />
(hillfolk). They lived in <strong>the</strong> undergorund as individual familes or in<br />
communities. Of personal beauty, "<strong>the</strong>y had not much to boast," having<br />
"immoderate humps" on <strong>the</strong>ir backs and long crooked noses. They could<br />
shape-change as <strong>the</strong>y wished and could divine <strong>the</strong> future, poer<strong>for</strong>m<br />
physical feats beyond that of most men, and could convey good luck or bad<br />
196Keightley, Thomas, World Mythology, p. 215.
to humans <strong>the</strong>y loved or hated. They were extremely rich, a fact noted on<br />
<strong>the</strong> infrequent occasions when <strong>the</strong>y raised <strong>the</strong>ir hills upon nine golden<br />
pillars <strong>for</strong> <strong>the</strong> nine-year airings of <strong>the</strong> interiors. While <strong>the</strong> svartalfar had<br />
a nasty reputation, <strong>the</strong> dverge were not innately evil, although original<br />
meanings of <strong>the</strong> word identified "an evil spirit, a giant, or a human<br />
magician."<br />
The trolls were <strong>the</strong> trow of Scotland and, like <strong>the</strong> stillevolk of Germany,<br />
preferred quiet. Two centuries ago a resident of Zealand admitted, "There<br />
are now very few trolls in this country, <strong>for</strong> <strong>the</strong> ringing of church-bells has<br />
driven <strong>the</strong>m away."<br />
Apparently some emigrated to North America <strong>for</strong> Captain Thorston<br />
met one when his ship visited Vinland sometime about <strong>the</strong> year one<br />
thousand. In <strong>the</strong> spring of <strong>the</strong> year, Thorston went ashore alone since his<br />
crew had taken charge of unloading and stocking <strong>the</strong> settlement. In an<br />
open part of a wood he came upon "a great rock", and a little apart from it,<br />
a very agitated little man, described as having a mouth that slashed his<br />
face "from ear to ear" and a lower jaw that "approached his knees." The<br />
viking knew this kind and asked <strong>the</strong> source of his trouble. The dverge<br />
replied "Do you not see yonder dragon. He has flown off with my son.<br />
Possibly Odin himself has sent this monster to do me harm?" Thorston<br />
though o<strong>the</strong>rwise, but said nothing and shot at <strong>the</strong> dragon with an arrow,<br />
wounding him under one wing. The beast fell dead, and <strong>the</strong> viking was<br />
agile enough to catch <strong>the</strong> son of <strong>the</strong> dwrf as he was released from <strong>the</strong><br />
monster's claws. The dwarf insisted on rewards and gave Thorstona a<br />
shirt to be worn while swimming which he claimed would prevent<br />
drowning. This life-jacket also incorporated a coat-of-mail since <strong>the</strong><br />
dverge assured him he would suffer no wounds in battle as long as it was<br />
worn. The next gift was a ring which had <strong>the</strong> ability to call gold and<br />
silver on demand. Then <strong>the</strong> creature gave Thortson what seemed to be a<br />
simple black stone saying, "If you hide this stone in your hand no one will<br />
see you." Finally he gave a triangular stone, white on one side, red on <strong>the</strong><br />
o<strong>the</strong>r with a border of yellow separating <strong>the</strong> two colours. The little man<br />
demonstrated its properties by striking <strong>the</strong> white-side with a flint, thus<br />
raising a snowstorm. Pricking <strong>the</strong> yellow part created sunshine which<br />
dissolved <strong>the</strong> clouds, while scratching <strong>the</strong> red side created a heat that<br />
warded off enemies. It was said that Thorston "returned to his men, and it
was better <strong>for</strong> him that he made this voyage." 197<br />
DYHINKER<br />
A Lunenburg, Nova Scotian, descriptive <strong>for</strong> <strong>the</strong> Devil.<br />
German, teufel , Teu or Tyr, <strong>the</strong> ancient god of war; hingle , a hook<br />
<strong>for</strong> hanging things, carcasses of animals; thus hinker, a hangman. See <strong>the</strong><br />
English Devil , which confers in all respects.<br />
Poteet says that this name is <strong>the</strong> focus of mild oaths in Lunenburg<br />
County. The nick-name "Hink" has been noticed applied to individuals of<br />
appropriate character, reputation and actions.<br />
DYLUINN<br />
The owl-spirit.<br />
Gaelic, di + luan . Di, day from <strong>the</strong> Sankrist dyaus , <strong>the</strong> sky, allied<br />
to dia , god and <strong>the</strong> Early Irish domnach , lord, from which <strong>the</strong> English<br />
Donald . A related <strong>for</strong>m is diabhol , which is out word devil . Luan, moon ,<br />
also Monday . Thought borrowed from <strong>the</strong> Latin luna . The moon-devil,<br />
also entitled Old Donald Which, see). Perhaps named after its moon-like<br />
eyes.<br />
The Celtic people claimed that <strong>the</strong> owl-spirit was <strong>the</strong> oldest and<br />
wisest in <strong>the</strong> universe. Boabhs and witches were often gifted with<br />
familiars which were owls. As J.G. Fraser has noted, "In every case <strong>the</strong><br />
beast or bird with which <strong>the</strong> witch or wizard has contracted a mystic<br />
alliance is an individual, never a species; and when <strong>the</strong> individual animal<br />
dies <strong>the</strong> alliance is naturally at an end, since <strong>the</strong> death of <strong>the</strong> animal is<br />
supposed to entail <strong>the</strong> death of <strong>the</strong> man." Where men did not possess an<br />
owl as a familiar <strong>the</strong>y sometimes ate his eyeballs. In Norse legend Ingvi,<br />
son of King Aumund was timid in his youth, but his family remediesd this<br />
by making him eat <strong>the</strong> heart of <strong>the</strong> wolf. With <strong>the</strong> wolf-spirit in him he<br />
became very bold. Again, Hialto gained strenth and courage by eating <strong>the</strong><br />
197Keightley, Thomas, World Mythology, pp. 70-71. Quoting from<br />
Thorston's Saga, chapter 3, in <strong>the</strong> Kamper Data (Camp Notes) of <strong>the</strong> Old<br />
Norseman.
heart of a bear and drinking its blood. The advantage in eating an owl's<br />
eyeballs seems obvious, <strong>the</strong> Celtic word "dyluinn" having reference to its<br />
two oversized "moon eyes".<br />
Only one local species has any day-vision worthy of mention and that<br />
is <strong>the</strong> Snowy Owl, which is able to see very well in bright sunshine,<br />
although it does most of its hunting at dawn and twilight. This owl has a<br />
close attachment with <strong>the</strong> world of shadows because it is an infrequent<br />
visitor to <strong>the</strong> area. its presence indicating a lack of food in <strong>the</strong> <strong>north</strong>lands<br />
of Canada. The bird shows a marked preference <strong>for</strong> open costal meadows<br />
and is ghost-like in its sudden appearances and disappearances.<br />
In parts of <strong>the</strong> Maritime Provinces owls are all placed among <strong>the</strong><br />
corbies and are labelled as harbingers of bad luck. Creighton has recorded<br />
<strong>the</strong> following tale: "In Ship Harbour twoi young men were returning home<br />
one cold icy night. After <strong>the</strong> driver let his friend out he drove on alone and<br />
must have gone off <strong>the</strong> road. At that time his mo<strong>the</strong>r was walking <strong>down</strong><br />
<strong>the</strong> road when a huge bird that was more like an owl than anything else<br />
swooped out of a tree and nearly knocked her <strong>down</strong>. It was an odd time of<br />
year <strong>for</strong> a strange bird to appear, so this was supposed to have been a<br />
<strong>for</strong>erunner."<br />
At Five Points, near Sussex, New Brunswick a tale has been told that<br />
clarifies <strong>the</strong> nature of <strong>the</strong> owl as a <strong>for</strong>erunner. In colonial times a woman<br />
who lay dying promised she would come back to haunt her husband if he<br />
decided to marry a neighbouring woman named Jennie. The man denied any<br />
matrimonial interests but remarried as soon as his wife had gone to earth.<br />
Afterwards he found himself shadowed by an owl and suspected this was<br />
<strong>the</strong> runner of his departed wife. Harassed by <strong>the</strong> bird, he shot it, and<br />
threw <strong>the</strong> corpse at Jennie's feet saying, "There's that damned owl!" To<br />
his surprise, Jennie fainted and when she recovered was found to be<br />
confused state, even suggesting that he had shot his <strong>for</strong>mer wife. She<br />
recovered, but he was so disraught he hanged himself from <strong>the</strong> timbers of<br />
a nearby bridge. Considering <strong>the</strong> implications and <strong>the</strong> fact that <strong>the</strong> man<br />
was a suicide, he was buried at <strong>the</strong> crossroads at midnight.<br />
EACH UISGE<br />
A mortal water-spirit which materialized in <strong>the</strong> <strong>for</strong>m of a<br />
horse.
Gaelic, each , plural eich , horse + uisge , water, (pronounced iax<br />
isg-i). The latter confers with whisky, "<strong>the</strong> water of life." The Gaelic<br />
name <strong>for</strong> spirits o<strong>the</strong>rwise known as galoshans, shopiltees, kelpies or<br />
tangies; giant sea-horses, which only differ in <strong>the</strong>ir preferred habitat.<br />
Although <strong>the</strong> horse-like grant is found in England, and <strong>the</strong> puck regularly<br />
took this <strong>for</strong>m, <strong>the</strong>y are essentially land-dwellers like <strong>the</strong> Irish phooka.<br />
Keightley noted that "<strong>the</strong>re is no being in Irish rivers answering to <strong>the</strong> Nix<br />
(which is Scandinavian water-horse) or <strong>the</strong> Kelpie (<strong>the</strong> lowland Scots<br />
<strong>for</strong>m of this beast)..."<br />
In his book Sketches of Perthshire, Graham said that "every lake has<br />
also its water-sprite, who in some respects corresponds with <strong>the</strong> neck of<br />
<strong>the</strong> nor<strong>the</strong>rn nations. It is often seen by <strong>the</strong> shepherd, as he sat in <strong>the</strong><br />
summer's evening upon <strong>the</strong> brow of a rock, dashjing along <strong>the</strong> surface of<br />
<strong>the</strong> deep, or browsing on <strong>the</strong> pasture-green at its verge. Often did this<br />
malignant genius of <strong>the</strong> waters allure women and children to his subaqueous<br />
haunts, <strong>the</strong>re to be immediately devoured. Often did he also swell<br />
<strong>the</strong> torrent or lake beyond its usual limits, to overwhelm <strong>the</strong> hapless<br />
traveller in <strong>the</strong> flood." This is a fair assessment of his powers but an<br />
unfair reputation. The water-horses were often friendly, especially<br />
towards men known to possess sea-blood, and <strong>for</strong> <strong>the</strong>se <strong>the</strong>y often served<br />
as banshees, setting up a wail when <strong>the</strong>y perceived danger in or upon <strong>the</strong><br />
water. They also lit corpse-lights to <strong>the</strong> same purpose. Those who failed<br />
to take <strong>the</strong>se warnings, were considered intent on suicide, so <strong>the</strong> seahorses<br />
pulled <strong>the</strong>m <strong>down</strong>, consuming all but <strong>the</strong>ir livers.<br />
These conferred with <strong>the</strong> Acadian "lutins" or "fe armoreaux",<br />
sometimes referred to as "le cheval Bayyard" after a famed steed<br />
mentioned in <strong>the</strong> medieval romances. The water-horses were all<br />
indistinguishable from <strong>the</strong> real thing at a distance, but being shapechangers<br />
<strong>the</strong>y had <strong>the</strong> capacity to become totally believable as a horse. It<br />
has been noted that <strong>the</strong> niccors different from ordinarly breeds in having<br />
<strong>the</strong>ir hooves reversed. When he shape-changed into a human this French<br />
water-horse was addressed as "le bon garcon" and entitlement that<br />
recognized his dangerous character. The Scottish version was a wild<br />
horse, but <strong>the</strong> lutin always appeared bridled and saddled. Pity <strong>the</strong> poor<br />
farmer who attempted to mount ei<strong>the</strong>r "horse" <strong>for</strong> both had changeable<br />
tempraments. Out of sight of water <strong>the</strong> water-horse was entirely docile,<br />
but in view of water he might buck, plunge and rear or take off in a mad
charge that left his rider suddenly dumped in a conveient ditch filled with<br />
muddy water. The salt-water breeds often carried <strong>the</strong>ir rider into <strong>the</strong><br />
waves where <strong>the</strong>y ate all but <strong>the</strong> liver. The females mated with men and<br />
one writer has noted that, "we have heard of some who were lovers of<br />
such spirits, and when <strong>the</strong>y married human women, <strong>the</strong>y died be<strong>for</strong>e<br />
consummating <strong>the</strong> marriage." On <strong>the</strong> o<strong>the</strong>r hand some lived with <strong>the</strong>m "in<br />
great temporal felicity, but withdrawing from <strong>the</strong>m lost all <strong>the</strong>ir wealth<br />
as well as <strong>the</strong>ir lives."<br />
One Shediac man whose wife was pursued by a amorous fay, changed<br />
clothing with her, surprising <strong>the</strong> lutin with an apparent loss of good looks.<br />
The visitor to this Acadian householdd was finally discouraged when he<br />
was invited to sit and found himself on a heated griddle. Water horses<br />
have been seen galloping across Lake Oromcto and nibbling at <strong>the</strong> grasses<br />
fringing Harvey Lake, in New Brunswick. They have also frequented Baker<br />
Lake, in <strong>the</strong> <strong>north</strong> of <strong>the</strong> province, not far from <strong>the</strong> Quebec boundary. This<br />
location is close by Lake Pohenegmacook, <strong>the</strong> lair of an infamous "dragonlike"<br />
serpent, "as long as three canoes, entirely black in colour, fast as a<br />
motor-boat, yet as quiet as a midnight breeze." Abbe Leopold Plante said<br />
that sightings were common in <strong>the</strong> mid-1950's and that he had observed it<br />
as being scaly and black, with "a head like a cow" and a body resembling<br />
that on a giant iguana. In 1957 Dr. Vadim Vladikov wanted to net <strong>the</strong><br />
creature but failed to raise three thousand dollars necessary <strong>for</strong> <strong>the</strong><br />
project.<br />
ELDRITCH<br />
A mortal earth-spirit bound to a tree.<br />
Anglo-Saxon eld , old + ritch , rich, wealthy and powerful, confers<br />
with Ir. Gaelic ri , a king. Eld confers with elf , weird, unearthly, uncanny,<br />
thus: "eldritch squeel", "eldritch croon", "eldritch laugh", "eldritch<br />
skriech", "eldritch stoor"(a hoarse voice). Also, fearsome or haunted as,<br />
"eldritch tower". The tree people are of <strong>the</strong> elf tribe, descended from <strong>the</strong><br />
liosalfar (light elfs) of nor<strong>the</strong>rn Europe, little men who had <strong>the</strong>ir capital<br />
at Upsala in Sweden and were first ruled by Frey, son of Niord. Frey was<br />
given <strong>the</strong> land of <strong>the</strong> elfs as a teething-gift by <strong>the</strong> god Odin. Eldritch ,<br />
Elberich , or Oberon , was one of <strong>the</strong> most celebrated little men.<br />
According to <strong>the</strong> old tales, <strong>the</strong> Anglo-Saxon Oberon was <strong>the</strong> ruler of all <strong>the</strong><br />
goodfellows, his personal jester and son being Robin Hood, sometimes
called Robin Goodfellow. When eldritch travelled as men <strong>the</strong>y left <strong>the</strong>ir<br />
second souls within <strong>the</strong>ir trees and were, naturally, protective of <strong>the</strong>se<br />
alter-egos. Men once considered it proper to request permission be<strong>for</strong>e<br />
taking elderberries and those who cut wood in <strong>the</strong> <strong>for</strong>est were advised to<br />
say: "Mo<strong>the</strong>r ellhorn, give please of your wood, and I will give you of mine<br />
when my soul has returned to <strong>the</strong> <strong>for</strong>est." The consequences of abusing a<br />
tree were once very serious, <strong>the</strong> flesh of men being flayed from <strong>the</strong>m to<br />
replace damaged bark.<br />
In this country it was once thought that <strong>the</strong> trees might blight <strong>the</strong><br />
crops, or destroy <strong>the</strong> health of anyone who offended <strong>the</strong>m. If <strong>the</strong> child of a<br />
colonial was seen to be in "decline", <strong>the</strong> trees were sometimes blamed at<br />
which a man might take <strong>the</strong>m an offering of wool and bread saying, "Take<br />
this to eat and to spin and <strong>for</strong>get my child!" In <strong>the</strong> seventeenth century a<br />
resident at Maugerville, New Brunswick yold his neighbours that his<br />
property was "in <strong>the</strong> hands of <strong>the</strong> three green ladies", three ancient trees<br />
that stood on his property. At midsummer eve (June 21) he honoured <strong>the</strong>se<br />
protectors by tying ribbons to <strong>the</strong>ir branches. When he died, his two older<br />
sons dismissed <strong>the</strong>ir fa<strong>the</strong>r's eccentricity although <strong>the</strong> youngest son<br />
continued this tradition. This persistant "anti-Christian" stupidity<br />
angered <strong>the</strong> oldest bro<strong>the</strong>r who chopped <strong>down</strong> one of <strong>the</strong> "ladies" just<br />
be<strong>for</strong>e midsummer. Soon after his axe slipped as he was cutting firewood<br />
and he died of blood-poisoning. The middle bro<strong>the</strong>r went to earth after a<br />
similar act about a year later. The young man who remained kept up a good<br />
attendance at church but also "gifted" <strong>the</strong> remaining tree, and one<br />
behaviour or <strong>the</strong> o<strong>the</strong>r may have helped in bringing him wealth and a long<br />
life.<br />
It was once common practise to plant trees to commemorate a birth,<br />
and it was suspected that <strong>the</strong> souls of dead children retired to this birthtree.<br />
At death our woodsmen would sometimes break a pine twig and<br />
thrust it into <strong>the</strong> ground over a fresh grave, it being being believed that<br />
<strong>the</strong> growth of a tree from this sprout symbolized a happy afterlife <strong>for</strong> <strong>the</strong><br />
dead.. It was considered bad protocol <strong>for</strong> a woods-cutter to go to bed<br />
leaving his axe embedded in wood, and our men were against using poplar<br />
wood to build a cross because it had supposedly been used in Christ's<br />
cross.<br />
The pick-tree brag is one of <strong>the</strong> eldritch clan, its tree being <strong>the</strong><br />
prick or pick-tree, commonly called <strong>the</strong> hawthorne. The brags were <strong>the</strong>
guardians of <strong>the</strong> passageways to elf land, but <strong>the</strong>se were easily located in<br />
<strong>the</strong> fact that <strong>the</strong>y were marked by <strong>the</strong> growth of three hawthorne trees<br />
from a single root. The pick-tree had many uses being used as <strong>the</strong><br />
equivalent of a steel pin in earlier days. It was also a favourite of<br />
witches who were into <strong>the</strong> art of poisoning, <strong>for</strong> <strong>the</strong> tip could be dipped in<br />
a virulent solution and used to prick a victim. Brag remembers <strong>the</strong> old<br />
Anglo-Saxon god named Bragi who was remembered as <strong>the</strong> god of poetry<br />
and rhetoric. When Odin purloined ail from <strong>the</strong> giants he seduced Gunlod<br />
and Bragi was <strong>the</strong> result of that union. In Scandinavia, <strong>the</strong> scalds or poets<br />
were designated <strong>the</strong> bagi-men and bragi-women. When this god was<br />
toasted his ale was served in cups shaped like a viking ship, a vessel<br />
known as <strong>the</strong> bragaful. At <strong>the</strong> Yule <strong>the</strong> heads of families used this<br />
measure to pledge <strong>the</strong>ir New Years' resolutions, and unlike modern men<br />
<strong>the</strong>y were expected to honour <strong>the</strong>se promises. Since many vows were<br />
taken and each involved a drink of ale, <strong>the</strong> last men on <strong>the</strong> roll-call often<br />
expressed <strong>the</strong>ir intentions in a boastful manner, giving rise to <strong>the</strong> English<br />
verb "to brag". The beast itself usually took <strong>the</strong> <strong>for</strong>m of a small but<br />
sprightly horse (typically a galloway) when its spirit came <strong>down</strong> from its<br />
tree. This animal seemed compliant and would take anyone <strong>for</strong> a ride,<br />
which invariably ended with a buckminto a mud slough.<br />
The pick tree brag and certain o<strong>the</strong>r tree-spirits (notably those<br />
inhabiting <strong>the</strong> alder, poplar, apple and hazel trees) have traditionally<br />
assisted men in <strong>the</strong> art of water-witching. My grandfa<strong>the</strong>r was involved<br />
in this craft, and said that <strong>the</strong> "gift" could be determined by examining <strong>the</strong><br />
upturned palms of <strong>the</strong> hand. On each hand <strong>the</strong>re is a line just below <strong>the</strong><br />
small finger. If <strong>the</strong> hands are placed toge<strong>the</strong>r with <strong>the</strong> thumbs outward<br />
and <strong>the</strong>se deep creases seem continuous from one hand to <strong>the</strong> o<strong>the</strong>r <strong>the</strong>n<br />
natural ability exists. The "devil's stick" was first used as a tool in<br />
prospecting, but later employed to locate stolen goods, detect murder<br />
victims, find buried treasure and suggest a location <strong>for</strong> wells. To create a<br />
witching-rod a Y-shaped segment is cut from <strong>the</strong> tree, <strong>the</strong> smaller<br />
"handles" are cut about a foot in length while <strong>the</strong> free tip is cut off at<br />
about two inches. My grandfa<strong>the</strong>r peeled <strong>the</strong> bark from <strong>the</strong> two handles<br />
but this was not always done. In use <strong>the</strong> <strong>the</strong> free end was held vertically<br />
between <strong>the</strong> hands, <strong>the</strong> handles held between hands which had <strong>the</strong> fingers<br />
curled inwards toward <strong>the</strong> body with <strong>the</strong> thumbs pointing away. If metals<br />
were sought a sample coin was placed in a notch cut in <strong>the</strong> free end. Since<br />
<strong>the</strong> rod contained water no special addition was made to find this liquid.<br />
The water-witcher proceeded by walking slowly over <strong>the</strong> ground and
directed people to dig where <strong>the</strong> free end turned <strong>down</strong>ward of its own<br />
accord. In recent times this reaction has been attributed to "electricity<br />
or something of that sort," but our ancestors knew that <strong>the</strong> spirits of <strong>the</strong><br />
trees were at work.<br />
Dr. Ed Wagner attempted to quantify this <strong>for</strong>ce when he was a<br />
teacher At Cali<strong>for</strong>nia State Polytechnic University in 1989. In an abstract<br />
piublished in "Northwest Science Magazine" he stated that he had found<br />
that damaged trees let out "a tremendous cry of alarm". "If you chop into a<br />
tree," he note, "you can see that adjacent trees put out an electrical pulse.<br />
This indicates that <strong>the</strong>y communicate directly...People have known <strong>the</strong>re<br />
was communication between trees <strong>for</strong> several years, but <strong>the</strong>y've explained<br />
it by <strong>the</strong> chemicals trees produce. I think <strong>the</strong> real communication is<br />
quicker and more dramatic than that. These trees know within a few<br />
seconds what is happening. This is an automatic reponse."<br />
Wagner measured <strong>the</strong> effects, which he referred to as W-waves, at<br />
about one metre per second through trees and at about five metres per<br />
second through air. "They travel much too slowly <strong>for</strong> electrical waves," he<br />
noted. "They don't seem to bne electro-magnetix waves. They seem to be<br />
an altoge<strong>the</strong>r different entity."198<br />
ELF<br />
A mortal earth spirit, <strong>the</strong> first creation of Odin.<br />
Anglo-Saxon, ylf , plural ylfs ; <strong>the</strong> German alp , <strong>the</strong> nightmare<br />
creature and <strong>the</strong> Gaelic ailp (which, see). Confluent with auf and oaf (a<br />
young elf). From <strong>the</strong> Sankrist rbhu , artful or skillful.<br />
In Scandanavian tales, <strong>the</strong> elfs were represented as diminutive and<br />
frail, <strong>the</strong> elf-maidens being creatures of dangerous beauty. They anciently<br />
haunted <strong>the</strong> remote lands, where <strong>the</strong>y lead an abandoned life of sex, drink<br />
and song. All were said to differ from mankind in lacking souls. This is<br />
<strong>the</strong> lowland version of <strong>the</strong> Gaelic sidh. The elfs were ruled by King Frey,<br />
whose capital was at Uppsala, Sweden. His rule was gifted on him by<br />
Odin, who created <strong>the</strong> species. After <strong>the</strong> Anglo-Saxon gods destroyed<br />
198Associated Press, "Doomed Trees Cry...", The Telegraph-Journal.<br />
Feb. 7, 1989, p. 5.
Ymir, <strong>the</strong> first frost-giant <strong>the</strong>y salvaged his body parts to create Middle<br />
Earth, <strong>the</strong> planet we now occupy. Be<strong>for</strong>e this process was completed Odin<br />
noticed maggots crawling through <strong>the</strong> decaying corpse. He interviewed a<br />
few of <strong>the</strong>se and finding <strong>the</strong>m intelligent gifted <strong>the</strong>m with human <strong>for</strong>m,<br />
long lives and a superior intellect. He found some of <strong>the</strong>m politically<br />
unreliable, and <strong>the</strong>se "dark elfs" were banished to <strong>the</strong> underworld, being<br />
warned from <strong>the</strong> surface by a curse that <strong>the</strong>y would be changed to stone if<br />
<strong>the</strong>y appeared in daylight. The "light elfs" were given to Frey as a<br />
toothing-gift. These are to be distinguished from <strong>the</strong> nor<strong>the</strong>rn "dverg" or<br />
dwarfs which were physically mal<strong>for</strong>med. One writer said <strong>the</strong>y were "of<br />
a small stature but finely proportioned with shoulder-length yellow hair,<br />
often tied up with golden combs. They wear a mantle of green cloth, inlaid<br />
with wild flowers, green pantaloons, buttoned with bobs of silk; and<br />
silver shoon (shoes). They carry quivers of adder-slough (snakesskin) and<br />
bows made of <strong>the</strong> ribs of men buried where three lors lands meet; <strong>the</strong>ir<br />
arrows are made of bog-reed tipped with white flints, and dipped in <strong>the</strong><br />
dew of (poison) hemlock; <strong>the</strong>y ride on steeds with hoofs that would not<br />
dash <strong>the</strong> dew from <strong>the</strong> cup of a harebell. With <strong>the</strong>ir arrows <strong>the</strong>y would<br />
shoot <strong>the</strong> cattle of those who offend <strong>the</strong>m; <strong>the</strong> wound is invisible to<br />
common eyes, but <strong>the</strong>re are certain gifted personages who can discern and<br />
cure <strong>the</strong>m."<br />
These were <strong>the</strong> creatures <strong>the</strong> Irish of Cape Breton distinguished<br />
from <strong>the</strong> sidh, as mickeleens. Creighton interviewed Mr. Charles Turner, in<br />
Sydney, in 1956 and he said, "When we were children we lived in a house<br />
at Point Edward. There were six of us sleeping upstairs. The upper part of<br />
<strong>the</strong> house wasn't finished off and <strong>the</strong>re were rafters above that that could<br />
be seen from both of <strong>the</strong> bedrooms where we were sleeping. This morning<br />
we were lying in bed and we looked up and we could see <strong>the</strong> little people<br />
like pixies or elves with brownish bodies jumping back and <strong>for</strong>th on <strong>the</strong><br />
beams, carrying on and having a high time of it. I can't remember <strong>the</strong>ir<br />
clo<strong>the</strong>s but <strong>the</strong>y were about a foot high and wore high pointed caps and<br />
shoes. I called my sisters and <strong>the</strong>y were watching <strong>the</strong> same thing. It<br />
happened only once and it lasted <strong>for</strong> about ten minutes. Then <strong>the</strong>y<br />
vanished and were never seen again. With all <strong>the</strong>ir jumping round <strong>the</strong>y<br />
never made a sound." In an attempt to confirm this Creighton visited one<br />
of Mr. Turner's sisters but she had been subjected to "glamour" as she<br />
could remember nothing of <strong>the</strong> incident. She did say that her bro<strong>the</strong>r had<br />
always insisted on <strong>the</strong> veracity of his story which he told repeatedly. A<br />
pl;umber's helper in Dartmouth told Mrs. Creighton that he thought he had
seen fairies, but his Irish mo<strong>the</strong>r insisted <strong>the</strong>y were leprachauns. "They<br />
were eighteen inches long, and <strong>the</strong>y wore tight-fitting suits and different<br />
coloured caps, and we watched <strong>the</strong>m swinging back and <strong>for</strong>th on a tree."<br />
Creighton concluded that <strong>the</strong> species was "not completely <strong>for</strong>eign to our<br />
soil."<br />
EPUKUNIKEK<br />
Spirits incarnate as land-<strong>for</strong>ms standing in <strong>the</strong> sea.<br />
An adjunct to <strong>the</strong> manitous or “devils,” were <strong>the</strong> epukunikeks, <strong>the</strong> various<br />
“things one ought to go around.” The menahol, or “islands,” usually posed<br />
fewer problems that <strong>the</strong> moniecooks, “things joined toge<strong>the</strong>r.” This latter<br />
Penobscot word could identify an island attached to <strong>the</strong> mainland by a bar,<br />
or two isolated joined to one ano<strong>the</strong>r in a similar manner. Usually <strong>the</strong>se<br />
were places where <strong>the</strong> connecting neck of land was only visible at low<br />
tide, and a danger to sea-going canoes at o<strong>the</strong>r times. Examples of land<strong>for</strong>ms,<br />
which used to be so namedhave included Barter’s Island, in <strong>the</strong> St.<br />
George River, Maine, and Van Horne’s, or Minister’s Island, near St.<br />
Andrews, New Brunswick. Worse than <strong>the</strong>se bar-islands were <strong>the</strong><br />
sobaquarscooks, or “sea rocks,” which were thought to represent real<br />
spiritual presences within <strong>the</strong> Bay. This last word indicates “a waterfall<br />
in salt water,” <strong>the</strong> first part of <strong>the</strong> word being derived from soubekou,<br />
“salt water” and <strong>the</strong> latter from kapskwak, a word indicating something<br />
placed in a variable tidal current, or tidal rip.<br />
Here is what Nicholas Tracy has to say about one of <strong>the</strong> largest<br />
collection of sea rocks within <strong>the</strong> Bay: “The area of tide races and ledges<br />
5 miles south of Grand Manan and east of Machias Seal Island, is a<br />
challenge most yachtsmen with <strong>the</strong>ir heads screwed <strong>down</strong> will find it<br />
possible to resist, unless, of course, <strong>the</strong>y make <strong>the</strong> mistake of letting <strong>the</strong><br />
set of <strong>the</strong> tide drive <strong>the</strong>m <strong>the</strong>re.” They might well be warned off by <strong>the</strong><br />
Indian name of that island, which Eckstrom interprets as “<strong>the</strong> place of <strong>the</strong><br />
bad little falls.” Sometimes written Mecheyisk, <strong>the</strong> word may also be<br />
given as meche, “rough;” yisk, “run of water.” Nicholas Denys identified<br />
<strong>the</strong> machias as a magical pouch worn at <strong>the</strong> neck, said to contain <strong>the</strong><br />
individual totem-spirit of <strong>the</strong> wearer.<br />
Tracy thinks that <strong>the</strong> sea in this district has “some of <strong>the</strong> worst<br />
rocks and rips in <strong>the</strong> Bay of Fundy.” Notable among <strong>the</strong>se are those
charted as <strong>the</strong> Black Rocks, <strong>the</strong> Brazil Shoal and Tinker Shoal. He says<br />
that “Clarks Ground produces exceptional rips on a southwest ebb tide.”<br />
He also cautions against approaching <strong>the</strong> Old Proprietor Shoal and an area<br />
not far distance known as <strong>the</strong> Devils Half Acre: “It is certainly a<br />
devilishly large half acre, and <strong>the</strong> tide behaves very badly in its precinct.<br />
The whole area must be treated with circumspection. a word with Latin<br />
roots meaning, “looking about <strong>for</strong> a better way.”<br />
The power of <strong>the</strong> sea is 800 times that of <strong>the</strong> air due to <strong>the</strong> greater<br />
density of sea water when compared with air. Hurricanes have been known<br />
to sweep <strong>the</strong> area clean, but <strong>the</strong> damage that <strong>the</strong> tide does it often<br />
underestimated. In most regions of <strong>the</strong> Bay of Fundy <strong>the</strong> shoreline is not<br />
what it was at <strong>the</strong> time of Champlain’s explorations, <strong>the</strong> landfalls of <strong>the</strong><br />
French now being little more than mud or sand on <strong>the</strong> bottom of <strong>the</strong> Bay or<br />
<strong>the</strong> Gulf of Maine.<br />
A case in point is Boot Island at <strong>the</strong> mouth of <strong>the</strong> Avon River in Nova<br />
Scotia. When <strong>the</strong> earliest map-makers were at work, <strong>the</strong>re was no such<br />
place amidst <strong>the</strong> waters of <strong>the</strong> Minas Basin. It is certainly not marked on<br />
J.F.W DesBarre’s, “Atlantic Neptune,” (1762 - 1775). None of <strong>the</strong> less<br />
<strong>for</strong>mal maps of <strong>the</strong> region, dating back to Acadian times show anything<br />
more than a peninsula of land in this location. The French called this<br />
headland which became an island “le Bout,” (presumably because it had a<br />
look something like that of <strong>the</strong> present Italian peninsula). At first <strong>the</strong><br />
English sea-charts retained this spelling, naming <strong>the</strong> new island “Bout<br />
Island.”<br />
Men who have owned <strong>the</strong> island say that <strong>the</strong>ir records show that it<br />
originally measured close to 1,000 acres. Today it occupies less than 100.<br />
On <strong>the</strong> Minas Basin side, <strong>the</strong> effects of <strong>the</strong> passing tides into and out of<br />
<strong>the</strong> river are dramatic, but on both sides <strong>the</strong> red soil is being dragged<br />
away at a rate that will soon number this as one of <strong>the</strong> “disappearing”<br />
islands of <strong>the</strong> Atlantic (perhaps this was <strong>the</strong> fate of Brendan’s Isle?) The<br />
channel between <strong>the</strong> landward side and <strong>the</strong> island is still called <strong>the</strong><br />
“guzzle,” because of <strong>the</strong> peculiar noise <strong>the</strong> fast past tides make in<br />
passing, but <strong>the</strong> sucking noise has become much reduced over <strong>the</strong> years<br />
past. Today this opening is a half mile wide, but when <strong>the</strong> tides first cut<br />
this place off from <strong>the</strong> land (about 150 years ago), it was said to be so<br />
narrow that people routinely walked out to <strong>the</strong> new island at low tide. In<br />
<strong>the</strong> Indian world this place was once a monacook, “an island tenuously
joined to land.” The loss of so much soil had one good effect and this was<br />
<strong>the</strong> creation of <strong>the</strong> tidal flats which <strong>the</strong> Indians called kadebungedek, “<strong>the</strong><br />
place where one takes clams.”<br />
Chignecto Bay has a similar place known as Grindstone Island, a<br />
feature cut out of this Bay by <strong>the</strong> tidal run in <strong>the</strong> Petitcodiac River. This<br />
island is now less than a mile in width and is a mere six hundred years at<br />
its widest. It has been reduced to about 30 acres from <strong>the</strong> 113 acres<br />
when it was granted to <strong>the</strong> Anglican Church in 1823. In this case <strong>the</strong><br />
natural business of wea<strong>the</strong>ring and erosion has been hurried by <strong>the</strong> fact<br />
that building stones were quarried here. In spite of <strong>the</strong> name, few<br />
grindstones were actually cut from <strong>the</strong> island, <strong>the</strong>se being taken from <strong>the</strong><br />
shore near <strong>the</strong> low tide line.<br />
EPTIDUK<br />
A pillar-stone considered to encompass <strong>the</strong> soul of a<br />
woman.<br />
Passamaquoddy, epti, “woman.” Dr. Ganong has renamed one of <strong>the</strong>se<br />
natural standing-stones on Grand Manan Island as “Old Maid Rock.”<br />
ESKWIDEWID<br />
Wabenaki, fires of <strong>the</strong> dead; <strong>the</strong> will-o'-<strong>the</strong>-wisp.<br />
In <strong>the</strong>ir mythology, fire-balls were seen as <strong>the</strong> wandering spirits of<br />
magicians, or those of dead souls, and were considered a dangerous omen.<br />
A man who was followed by one of <strong>the</strong>se used <strong>the</strong> weapon of cold steel<br />
(well-known in European mythology) against it: Plunging his knife into a<br />
tree he faced <strong>the</strong> spirit commanding that it pass benmeath <strong>the</strong> blade.<br />
Unable to resist, it did so, exploding and discharging in a a burst of colour<br />
and smoke.<br />
At Indian Beach, Grand Manan, New Brunswick, a spirit of this kind<br />
was created at <strong>the</strong> death of a native woman named Lemushahindu, who<br />
burned in a wigwam fire. Her cowaker materializes once in seven years<br />
appearing as a woman entirely encircled by flame. An observer said, "I've<br />
heard <strong>the</strong> old squaw myself, at least <strong>the</strong> old folks say it was her; (she<br />
made) a loud gurgling sound. But I've never seen her, not in thirty years of
fishing on <strong>the</strong> back of <strong>the</strong> island..."<br />
EUN GLAS<br />
A mortal spirit of <strong>the</strong> air, sometimes spoken of as Eun Glas<br />
na Ceapaich, <strong>the</strong> beansith of families originally resident in <strong>the</strong><br />
western portions of Scotland.<br />
Gaelic eun , a bird, from a root word meaning to fly; glas , grey; capaich ,<br />
a tillage plot, garden, land holding, thus Clan Keppoch .<br />
As Dr. Keith Macdonald has noted <strong>for</strong>erunners of death in animal or<br />
bird <strong>for</strong>m were not confined to <strong>the</strong> Keppoch family: "The Macleods of<br />
Gesto, in Skye, dreaded <strong>the</strong> apperance of <strong>the</strong>ir black cat, when a death was<br />
to appear in <strong>the</strong> family, and such is <strong>the</strong> <strong>for</strong>ce of inheritance that it is<br />
dread by some of <strong>the</strong> descendants of that family <strong>down</strong> to <strong>the</strong> present day;<br />
and some of <strong>the</strong> Mackinnons of Strath, in Skye, had such a horror of cats<br />
that <strong>the</strong>y could tell when a cat was in a room, or house, without seeing it."<br />
As to <strong>the</strong> Grey Bird, Macdonald says it "had been seen <strong>for</strong> many generations<br />
be<strong>for</strong>e a death took place in <strong>the</strong> family (of Keppoch). It was a small grey<br />
bird...that came and sat on <strong>the</strong> <strong>wind</strong>owsill and tapped at <strong>the</strong> <strong>wind</strong>ow (thus<br />
<strong>the</strong> superstition relating bad luck with any bird seeking entry). After <strong>the</strong><br />
death it disappeared and was not seen again until ano<strong>the</strong>r death was going<br />
to happen. Tradition does not recoird <strong>the</strong> first date when it appeared, but<br />
its existence has long been known in <strong>the</strong> Braes of Lochaber." Macdonald<br />
guessed that this taibhs may have been activated by a dead Keppoch to<br />
warn <strong>the</strong> living against continued evil as "some of <strong>the</strong> Keppoch chiefs and<br />
Brae people had a good deal to account <strong>for</strong>..."<br />
The Eun Glas was seen most prominently be<strong>for</strong>e and after <strong>the</strong> death<br />
of Major Alexander Macdonnell, <strong>the</strong> youngest son of a Keppock killed at<br />
Culloden: "The bird appeared be<strong>for</strong>e his death, and when <strong>the</strong> coffin was<br />
taken out of <strong>the</strong> house it stood on it all <strong>the</strong> way to <strong>the</strong> churchyard which<br />
was more than a mile away, until <strong>the</strong> body was being lowered into <strong>the</strong><br />
grave, and <strong>the</strong>n it flew upwards into <strong>the</strong> sky till it disappeared from sight.<br />
This was in <strong>the</strong> presence of several hundreds of people, <strong>the</strong> funeral being<br />
<strong>the</strong> largest ever seen in Canada. The circumstance was written home at<br />
<strong>the</strong> time by several eye-witnesses. This is corroborated by Mr. Alexander<br />
of Upper South River, who writes me that, "at <strong>the</strong> time of <strong>the</strong> funeral Am<br />
Maidsair Mor, who died in Prince Edward Island in 1815, <strong>the</strong> bird stood on
<strong>the</strong> coffin in <strong>the</strong> pr4esence of <strong>the</strong> whole crowd, and a letter from Bishop<br />
MacEachern, <strong>the</strong>n of Prince Edward Island, to <strong>the</strong> Rev. Alexander Macdonald<br />
of Judique, Cape Breton, bears witness to this statement. Finlay<br />
Macdonald, son of Catriona nighean Dughaill, remembers of having heard<br />
Fa<strong>the</strong>r Alexander relating this story to his mo<strong>the</strong>r. Finlay still lives in<br />
Cape Breton."<br />
The bird also came looking <strong>for</strong> Angus Macdonell who seemed to be<br />
suffering from little more than a chest cold. AS he sat in his bed chatting<br />
with an elderly servant <strong>the</strong> Grey Bird appeared in a pane of <strong>the</strong> <strong>wind</strong>ow.<br />
Coming donstairs, <strong>the</strong> servant insisted that a prioest be sought, "fopr <strong>the</strong><br />
captain has not long to live." The family thought that <strong>the</strong> alarm was<br />
premature but went along with <strong>the</strong> warning that death waqs immenent and<br />
brought in Fa<strong>the</strong>r Forbes. To <strong>the</strong>ir surprise <strong>the</strong> elderly patient took a very<br />
bad turn during <strong>the</strong> night and was dead by dawn. It was supposedly last<br />
seen at <strong>the</strong> death of Ranald Macdonnell, uncle to our writer: "It was seen<br />
every day when he was dying. His sister Barbara came to see him at <strong>the</strong><br />
time, and <strong>the</strong> "grey bird" took to tapping at her <strong>wind</strong>ow also, and<br />
disappeared <strong>the</strong> day she left Keppoch. She died very shortly after, and <strong>the</strong><br />
"Eun Glas" has not been seen since...199<br />
FACHAN<br />
A sea-spirit bound to remote coastal lands, characterized<br />
by possession of a single hand, eye and foot.<br />
Anglo-Saxon, facen, treachery, crime; facenful, treacherous +<br />
han , cock, by extension a promiscous male animal. May confer with<br />
fecchan , to seek, fetch, gain, take by <strong>for</strong>ce or cunning, bring back. See<br />
fetch , immediately below. Note also <strong>the</strong> Lunenburg dialectic <strong>for</strong>m,<br />
fachent , wi<strong>the</strong>red.<br />
According to Gaelic myth, <strong>the</strong> island now called Ireland was first<br />
inhabited by Fomorians, who came from <strong>the</strong> west "out of <strong>the</strong> sea." Some of<br />
<strong>the</strong>se were very credible humanoids, but o<strong>the</strong>rs had <strong>the</strong> heads of beasts or<br />
were mis-shappen in some part. When Partholan's race fought aginst<br />
<strong>the</strong>m, <strong>the</strong>y were descibed as man-like but "with one foot, one hand, and<br />
199<strong>Mackay</strong>, John, editor, The Celtic Monthly (Edinburgh) 1901,<br />
February, pp. 86-87.
one eye." Irish historian Ka<strong>the</strong>rine Scherman thinks <strong>the</strong>y represented a<br />
memory "of mesolithic man, who crept round <strong>the</strong> edges of <strong>the</strong> country<br />
catching what food he could with his rude stone weapons...offering paltry<br />
resistance to more progressive successors." If so, <strong>the</strong>y must have show<br />
considerable damage from <strong>the</strong>ir battles with <strong>the</strong> "men" who pursued <strong>the</strong>m.<br />
Thousands of years after <strong>the</strong>ir domination of <strong>the</strong> British Isles failed, <strong>the</strong>ir<br />
descendants inhabited <strong>the</strong> <strong>north</strong>-western coasts where <strong>the</strong>y lived through<br />
thievry.<br />
When Europeans began to explore <strong>the</strong> sea-routes around Africa to<br />
India and China <strong>the</strong>y brought back reports of similar creatures. Marco Polo<br />
heard that <strong>the</strong>y existed in nor<strong>the</strong>rn China and reported coming close to a<br />
colony of <strong>the</strong>m in India. They were routinely illustrated on <strong>the</strong> margains<br />
of maps, where <strong>the</strong>y were sometimes seen using <strong>the</strong>ir single huge foot as<br />
an sun-shade. The Greenlander's Saga mentioned <strong>the</strong> fact that <strong>the</strong> Norse<br />
explorers put a "one-legger" to flight somewhere in <strong>the</strong> vicinity of Vinland<br />
<strong>the</strong> Good. The natives convinced Jacques Cartier that unipeds existed in<br />
parts of <strong>the</strong> New World and he sought <strong>the</strong>m out. His countyryman, Marc<br />
Lescarbot, was incredulous: "(Cartier) says that he chased a two-footed<br />
beast, and that in <strong>the</strong> land called Saguenay, found men dressed like us in<br />
woollen cloth, as well as o<strong>the</strong>rs of a kind who eat no food because <strong>the</strong>y<br />
have no rectum. This is no more likely than his one-legged men or <strong>the</strong><br />
pygmies who supposedly live fur<strong>the</strong>r west, or <strong>the</strong> great fesh-water sea<br />
which he thinks lies in <strong>the</strong> interior of this land."<br />
While <strong>the</strong> Wabenaki do not appear to have made mention of this<br />
singular character, <strong>the</strong> Ihalmuit, or people of <strong>the</strong> Barrens have Paija: "Of<br />
those evil spirits, <strong>the</strong> <strong>for</strong>emost is Paija, an immense female devil. She is<br />
a giantess who has but a single leg, springing from her generative organs,<br />
and who is clo<strong>the</strong>d only in flowing black hair, Paija stalks abroad in <strong>the</strong><br />
winter nights, and her single track is sometimes found in <strong>the</strong> new snow,<br />
an immense twisted impresssion of a human foot. No man can tell you<br />
much about her, except from hearsay, <strong>for</strong> to see Paija is to die with <strong>the</strong><br />
sight of her frozen in <strong>the</strong> mind..."<br />
FAMHAIR<br />
A giant of <strong>the</strong> deep ocean.<br />
The myths suggest that <strong>the</strong> beginning place was first filled with a
spiritual presence, or immortal creator-god. The Greeks called this world<br />
outside of our universe Chaos; <strong>the</strong> Old Norse, <strong>the</strong> Ginnungugap (Beginning<br />
Gap); <strong>the</strong> Gaels, An Domhain (The First Home). Apparently tiring of total<br />
anarchy, <strong>the</strong> god of this space created matter and energy and commenced<br />
<strong>the</strong> motion of <strong>the</strong> spheres. As a diversion, he also organized <strong>the</strong> worlds as<br />
we know <strong>the</strong>m, bringing order out of chaos. At <strong>the</strong> beginning of time, he<br />
raised <strong>the</strong> first humanoid life <strong>for</strong>m, which is usually identified as a seagiant.<br />
In western European myths this first trial life <strong>for</strong>m was entitled<br />
Don (Gaelic, don, evil, defective), and <strong>the</strong> not-quite-human sea-folk were<br />
his progeny. These first models were a bit unstable and of uncertain <strong>for</strong>m,<br />
shape-shifters, who possessed <strong>the</strong> ability to reproduce asexually, and<br />
later sexually. The prime life <strong>for</strong>ce was incarnate within <strong>the</strong> ocean as <strong>the</strong><br />
Cauldron of <strong>the</strong> Deep, or <strong>the</strong> Fountain of Regeneration, an artifact placed<br />
at <strong>the</strong> centre of <strong>the</strong> Beginning Place. The concept of a water world at <strong>the</strong><br />
beginning of time is central to all myth and confers with <strong>the</strong> scientific<br />
idea that all <strong>the</strong> lands of <strong>the</strong> planet earth were once part of a giant supercontinent<br />
which was largely flooded. As <strong>the</strong> Biblical account says: “In<br />
<strong>the</strong> beginning <strong>the</strong> earth was without <strong>for</strong>m and void, and darkness was upon<br />
<strong>the</strong> face of <strong>the</strong> deep...” These were <strong>the</strong> days of which Job spoke saying,<br />
“Behold <strong>the</strong> giants groan from under <strong>the</strong> waters.” Not much is said of <strong>the</strong><br />
Norse proto-world known as <strong>the</strong> Ginnungugap, but it was clearly regarded<br />
as a place active with <strong>the</strong> sounds of calving glacial ice. In <strong>the</strong> medieval<br />
period, nor<strong>the</strong>rn map makers routinely charted it in <strong>the</strong> <strong>north</strong>western<br />
Atlantic in <strong>the</strong> wastes beyond <strong>the</strong> Davis Strait, which separates Greenland<br />
from Baffin Island. The Celtic An Domhain was never so neatly related to<br />
<strong>the</strong> world of men but <strong>the</strong> sennachies did say that it was a circular<br />
revolving island within magh mell, or <strong>the</strong> open-sea. The infrequent human<br />
visitors who returned from this place said that <strong>the</strong> <strong>for</strong>tress walls of this<br />
keep were magnetic and exercised a <strong>for</strong>ce strong enough to pull iron<br />
fittings from <strong>the</strong>ir ships. This uncanny place moved in a counterclockwise<br />
direction and was a “floating island,” often shrouded in fog,<br />
never susceptible to <strong>the</strong> navigational devices of men. It was rumoured<br />
that <strong>the</strong> island surfaced briefly once in seven years <strong>for</strong> “a washing of<br />
rain” but essentially, it was an undersea island of uncertain mid-Atlantic<br />
location. It is a tenant of magic that “<strong>the</strong> part encapsulates <strong>the</strong> whole,”<br />
thus every island was seen as related to <strong>the</strong> Beginning Island, and men<br />
often found routes to <strong>the</strong> undersea kingdom on islands which were close at<br />
hand. For <strong>the</strong> Micmacs of Atlantic Canada Newfoundland was considered<br />
<strong>the</strong> ultimate source of ancient life, but it could be psychically accessed by<br />
passing through <strong>the</strong> Hole-In-The-Wall on Grand Manan Island, which is
much closer <strong>the</strong> mainland.<br />
FAMILIAR<br />
FAIRY<br />
The cowalker or shadow of a witch.<br />
A sea, or land spirit, characterized by diminutive size and<br />
<strong>the</strong> propensity to meddle, <strong>for</strong> good or evil, in <strong>the</strong> affairs of men.<br />
Middle English, faee , from <strong>the</strong> Old French fee , witch-women of <strong>the</strong><br />
ancient Gauls, supposedly located on L'Isle des Saints, off <strong>the</strong> French<br />
coast near Brest. Notice that <strong>the</strong> ending "ry" diminishes <strong>the</strong> significance,<br />
and power, of this spirit; thus, <strong>the</strong> "fairies" are adherents of original<br />
"fee."<br />
Writing of <strong>the</strong>m Pomponius Mela said <strong>the</strong>y were nine in number<br />
"having singular powers to raise by <strong>the</strong>ir charms <strong>the</strong> <strong>wind</strong> and <strong>the</strong> seas, to<br />
turn <strong>the</strong>mselves into what animals <strong>the</strong>y will, to cure wounds and diseases<br />
incurable by o<strong>the</strong>rs, to know and predict <strong>the</strong> future; but this <strong>the</strong>y do only<br />
<strong>for</strong> navigators who go to <strong>the</strong>ir island to consult <strong>the</strong>m."<br />
Helen Creighton noticed a survival of this tribe in <strong>the</strong> expression<br />
"That was <strong>the</strong> fairy (belief) of <strong>the</strong> time." In Lunenburg County, Poteet was<br />
told "fairies painted <strong>the</strong> water", when seamen wished to express <strong>the</strong> idea<br />
of a colourful sunrise or sunset over <strong>the</strong> ocean. These are <strong>the</strong> whitewomen,<br />
or witch-women, described elsewhere.<br />
Anglo-Norman, faee , from <strong>the</strong> Old French verb, feer , to enchant; a<br />
back <strong>for</strong>mation from faiere , a fairy, one of <strong>the</strong> little people. Confers<br />
with fay , of a spiritual or e<strong>the</strong>real disposition, flighty, difficult to pin<br />
<strong>down</strong>. A creature similar to <strong>the</strong> Anglo-Saxon elf, <strong>the</strong> Gaelic sidhean, <strong>the</strong><br />
Cymric tylwth teg and <strong>the</strong> mikumwees of <strong>the</strong> Abenaki-speakers of<br />
America.<br />
Thomas Keightley says that <strong>the</strong> fayres or fairies were <strong>the</strong><br />
Brythonic Gallicinae, <strong>the</strong> virgin oracles of <strong>the</strong> Gallic people of ancient<br />
France. They lived on Sena (The Isle of Saints) off <strong>the</strong> French coast, near<br />
Brest, and were <strong>the</strong> equivalent of <strong>the</strong> koridgwen of Cornwall and <strong>the</strong> cult<br />
of Mhorrigan in ancient Ireland. These prophetic females had <strong>the</strong> ability to
shape-change, control <strong>the</strong> wea<strong>the</strong>r surrounding <strong>the</strong>ir island and predict <strong>the</strong><br />
future, but were o<strong>the</strong>rwise normal human beings.<br />
In folklore, <strong>the</strong> fairies were reduced to a very small size,<br />
proportionate to <strong>the</strong>ir power to control <strong>the</strong> lives of men. In <strong>the</strong> medieval<br />
romances <strong>the</strong>y became prototypes <strong>for</strong> witch-women, capable of magically<br />
benefiting <strong>the</strong>ir friends and cursing <strong>the</strong>ir enemies. The English fairies<br />
were described as "of a small stature, but finely proportioned; of a fair<br />
complexion, with long yellow hair hanging over <strong>the</strong>ir shoulders, and<br />
ga<strong>the</strong>red above <strong>the</strong>ir heads with combs of gold. They wear a mantle of<br />
green cloth, inlaid with wild flowers; green pantaloons, buttoned with<br />
bobs of silk; and silver shoon. They carry quivers of "adder-slough" (snake<br />
skin) and bows made of <strong>the</strong> ribs of a man buried where three laird's lands<br />
meet; <strong>the</strong>ir arrows are made of bog-reed, tipped with white flints, and<br />
dipped in <strong>the</strong> dew of (poison) hemlock; <strong>the</strong>y ride on steeds whose hoofs<br />
would not dash <strong>the</strong> dew from <strong>the</strong> cup of a harebell. With arrows <strong>the</strong>y<br />
shoot <strong>the</strong> cattle of those who offend <strong>the</strong>m; <strong>the</strong> wound is impercepitable to<br />
common eyes, but <strong>the</strong>re are great persoanages who can discern and cure<br />
it...<strong>the</strong>y are frequently kind and generous...<strong>the</strong>y lend and borrow and it is<br />
counted uncanny (unwise) to refuse <strong>the</strong>m..."200<br />
These were <strong>the</strong> people described by King James VI of England and<br />
Scotland as acting and reacting "lyke natural men and women" except that<br />
<strong>the</strong>y practised magic and insisted on living within hollow hills. James<br />
admited a suspicion that <strong>the</strong>y were "nor anything that ought to be believed<br />
by Christians," but he did support laws that sent a number of un<strong>for</strong>tunate<br />
men and women to <strong>the</strong>ir death <strong>for</strong> witchcraft on <strong>the</strong> evidence that <strong>the</strong>y had<br />
been "transported with <strong>the</strong> Pharie to such and such a hill, which opening,<br />
<strong>the</strong>y went in and <strong>the</strong>re saw <strong>the</strong> farie queen, who gave <strong>the</strong>m a stone that<br />
had sundry virtues."201<br />
It is a popular tradition that <strong>the</strong> fees vanished from France in <strong>the</strong><br />
nineteenth century. "Their absence was strongly felt in Brittany where<br />
<strong>the</strong> peasants said <strong>the</strong>ir departure was coincident with <strong>the</strong> advent of <strong>the</strong><br />
"invisible" century and that <strong>the</strong>y would return in that following. In<br />
200Keightley, Thomas. World Mythology, pp. 350-353.<br />
201Keightley, World Mythology, p. 351, quoting both James and a<br />
critic of his policies.
sou<strong>the</strong>rn England <strong>the</strong>y did not survive long after <strong>the</strong> first Elizabe<strong>the</strong>an<br />
age, when <strong>the</strong>y are said to have migrated westward, paying men <strong>for</strong> <strong>the</strong>ir<br />
passage of <strong>the</strong> Atlantic. David Fergus has guessed that <strong>the</strong> fairy folk may<br />
have begun to desert <strong>the</strong> border country between England and Scotland<br />
"when <strong>the</strong> first train went snorting along <strong>the</strong> Waverley Route in <strong>the</strong><br />
1840's" He adds that, "Whatever <strong>the</strong> reason <strong>for</strong> <strong>the</strong>ir disappearance, <strong>the</strong>re<br />
are few eye-witnesss accounts of <strong>the</strong> wee folk on <strong>the</strong> borders after <strong>the</strong><br />
middle of Queen Victoria's reign." Hugh Miller reported that <strong>the</strong>ir final<br />
exodus was seen by two children who had been allowed to skip church<br />
services to stand herd on <strong>the</strong> animals of a small sou<strong>the</strong>rn hamlet. They<br />
watched <strong>the</strong> last cavalcade "ascending out of a ravine, through a wooded<br />
hollow." When <strong>the</strong> last rider of a tiny steed lingered, <strong>the</strong> herd-boy asked,<br />
"What are ye little manie? and where be ye going?" "Not of <strong>the</strong> race of<br />
Adam, "said <strong>the</strong> creature,"and <strong>the</strong> people of peace shall be seen no more in<br />
Scotland.<br />
In 1823, Sir John Franklin reported sighting <strong>the</strong> first of <strong>the</strong>se folk<br />
seen in what is now Canada. He noted that, "The...fairies are six inches<br />
high, lead a life similar to <strong>the</strong> Indians, and are excellent hunters. Thoswe<br />
who have had <strong>the</strong> good <strong>for</strong>tune to fall in with <strong>the</strong>ir tiny encampments have<br />
been kindly treated, and regaled on venison. We did not learn with<br />
certainty whe<strong>the</strong>r <strong>the</strong> existence of <strong>the</strong>se delightful creatures is known<br />
from Indian tradition, or whe<strong>the</strong>r <strong>the</strong> Indians owe <strong>the</strong>ir knowledge of <strong>the</strong>m<br />
to <strong>the</strong>ir intercourse with <strong>the</strong> traders, but we think <strong>the</strong> <strong>for</strong>mer<br />
probable."202<br />
The size is diminutive <strong>for</strong> European fairies, so Franklin is probably<br />
correct in thinking <strong>the</strong>y were aboriginals. Ca<strong>the</strong>rine Parr Traill was sure<br />
that Canada had "nei<strong>the</strong>r fay nor fairy" (1833) but her imagination was<br />
limited by a need to survive <strong>the</strong> Upper Canadian wilderness. John Hunter-<br />
Duval, a poet who lived near Summerside, Prince Edward Island maintained<br />
that <strong>the</strong> entire "fairy population" of Ireland had moved to his island. He<br />
devoted an epic poem to this <strong>the</strong>sis, entitling it The Emigration of The<br />
Fairies (1888). Sir Arthur Conan Doyle had an interest in <strong>the</strong> folk and<br />
included a photograph of "a Canadian fairy" in his book, The Coming Of The<br />
Fairies (second edition, 1928).<br />
202Franklin, Sir John, arrative Of A Journey To The Shores Of The<br />
Polar Seas... as recoreded at Fairy Lake River in <strong>the</strong> Canadian <strong>north</strong>west,<br />
July 6, 1821. Quoted from Columbo, Columbo's Book Of Marvels, p. 55.
When Helen Creighton started her research into <strong>the</strong> supernatural she<br />
was convinced that Maritime witches and fairies were equally fabulous.<br />
Ten years into such matters she conceded that, "Stories of <strong>the</strong> little<br />
people are told very seldom <strong>the</strong>se days, but <strong>the</strong> few instances we have<br />
prove that belief in <strong>the</strong>ir presence is not altoge<strong>the</strong>r <strong>for</strong>eign to our soil.<br />
As a child I had often heard of fairy rings and sometimes in our play would<br />
say, "Look, <strong>the</strong>re's a fairy ring." We would view it curiously and <strong>the</strong>n pass<br />
on...To us fairies were happy and brought good gifts and it was a shock in<br />
later life to learn that in some countries <strong>the</strong>y were considered evil."203<br />
Creighton consulted with Dartmouth historian J.P. Martin, who told<br />
her of a local fairy spring where <strong>the</strong> folk were supposed to have held <strong>the</strong>ir<br />
revels. A plumber's helper who came to her home added that he had seen<br />
fairies within <strong>the</strong> bounds of <strong>the</strong> city: "They were about eighteen inches<br />
long and <strong>the</strong>y all wore tight-fitting suits and ddifferent coloured caps,<br />
and <strong>the</strong>y were swinging back and <strong>for</strong>th on a tree."<br />
Creighton's best interview concerning <strong>the</strong> fay came while she was<br />
having her car serviced at Sydney, Cape Breton, in 1956. The mechanic, Mr.<br />
Charles Turner, told her his family had once lived at Point Edward: "There<br />
were six of us (children) sleeping upstairs. The upper part of <strong>the</strong> house<br />
wasn't finished off and <strong>the</strong>re were rafters abvove that could bee seen<br />
from both <strong>the</strong> bedrooms where we were sleeping. This morning we were<br />
lying in bed and looked up and we could see a dozen little people like<br />
pixies or elves with brownish bodies jumping back and <strong>for</strong>th on <strong>the</strong> beams,<br />
carrying on and having a high time of it. I can't remember <strong>the</strong>ir clo<strong>the</strong>s,<br />
but <strong>the</strong>y were about a foot high and wore pointed caps and shoes. I called<br />
my sisters and <strong>the</strong>y were watching <strong>the</strong> same thing. It happened only once,<br />
and it lasted <strong>for</strong> about ten minutes. Then <strong>the</strong>y vanished and were never<br />
seen again. With all <strong>the</strong>ir jumping round <strong>the</strong>y didn't make a sound."204<br />
The size of <strong>the</strong>se creatures and <strong>the</strong>ir complexions distinguish <strong>the</strong>m<br />
from <strong>the</strong> Gaelic sidh. The <strong>for</strong>mer were usually no less than a foot and a<br />
half, and no more than three feet in height, while <strong>the</strong> latter ranged from<br />
about four to six feet. When Jenny Rogers, wife of <strong>the</strong> coachman at Yair,<br />
203Creighton, Helen, Bluenose Magic, p. 102.<br />
204Creighton, Helen, Bluenose Ghosts, pp. 238-239.
Scotland, saw <strong>the</strong> fairies she reported that <strong>the</strong>y had, "black faces and wee<br />
green coaties..." The sidh were sometimes wea<strong>the</strong>r-tanned but generally<br />
shared <strong>the</strong> complexions of <strong>the</strong>ir Irish and Scottish neighbours. The sidh<br />
settled in parts of <strong>the</strong> countryside preferred by <strong>the</strong>ir Gaelic speaking<br />
cousins, so it is reasonable to assume that o<strong>the</strong>r regions hosted <strong>the</strong><br />
fairies or an equivalent race.<br />
FATHER CHRISTMAS<br />
A mortal spirit of <strong>the</strong> air, probably <strong>the</strong> reincarnate Alfadr<br />
(Allfa<strong>the</strong>r) descendant through <strong>the</strong> god Odin or Woden.<br />
Greek, Christ + Anglo-Saxon, maesse . The <strong>for</strong>mer derived through<br />
French and Latin, having <strong>the</strong> meaning to anoint. Among <strong>the</strong> Jews, any<br />
devinely appointed ruler; among Christiand, Jesus Christ; one anointed to<br />
represent God. The latter word is similar to <strong>the</strong> Anglo-Saxon verb<br />
maessian , to say; specifically, to give words of dismissal at <strong>the</strong> end of a<br />
religious ceremony; <strong>the</strong> Eucharist or Lord's Supper. Christmas was<br />
instituted to displace <strong>the</strong> pagan Yule, a holiday that took place about midwinter.<br />
Fa<strong>the</strong>r Christmas is <strong>the</strong> renamed Fa<strong>the</strong>r Yule and this spirit is<br />
almost certainly <strong>the</strong> Allfa<strong>the</strong>r, whose translated name correponds with<br />
Alefa<strong>the</strong>r, Eggfa<strong>the</strong>r, Yulefa<strong>the</strong>r and Wheelfa<strong>the</strong>r. The mortal-god Odin<br />
confiscated all of <strong>the</strong>se names <strong>for</strong> himself when he invaded <strong>the</strong> nor<strong>the</strong>rn<br />
lands and usurped a throne that had once belonged to <strong>the</strong> thunder god Thor,<br />
or Donar. When Odin died, his crown was passed first to King Niord of <strong>the</strong><br />
Vanir and <strong>the</strong>n to his son Frey. As Thor pre-dated <strong>the</strong> o<strong>the</strong>rs <strong>the</strong> Juul, was<br />
known as Thor's month, although ale-glasses were eventually raised "To<br />
Odin, Thor and Frey" during <strong>the</strong> twelve days of Yule. The Yule festival<br />
commenced with Mo<strong>the</strong>r Night, or midwinter night, <strong>the</strong> longest of <strong>the</strong> year.<br />
From this point on it was noticed that <strong>the</strong> days leng<strong>the</strong>ned, <strong>the</strong> "wheel"<br />
that was <strong>the</strong> sun staying longer in <strong>the</strong> sky. To celebrate this, and<br />
encourage <strong>the</strong> sun through sympa<strong>the</strong>tic magic, men created firey wheels<br />
which <strong>the</strong>y rolled <strong>down</strong> mountainsides into fjords. Writing of this custom<br />
Naogeorgus said: "A strange and monstrous sight it seemes, and fearful to<br />
<strong>the</strong>m all; But <strong>the</strong>y suppose <strong>the</strong>ir mischiefs (evil spirits) are all likewise<br />
thrown to hell." The first missionaries to <strong>the</strong> <strong>north</strong> noticed <strong>the</strong> popularity<br />
of this festival which included dancing, eating and drinking. The latter<br />
tended to be excessive since each <strong>the</strong> patriarch of each family had to
enew his obligations to <strong>the</strong> tribe and his closest relatives by swearing<br />
solemn oaths on <strong>the</strong> "boar of atonement" (<strong>the</strong> boar's head of English<br />
medieval feasts). This would have been a straight<strong>for</strong>ward ceremony<br />
except <strong>for</strong> <strong>the</strong> fact that oaths were made binding by a toast to one, or<br />
more, of <strong>the</strong> numerous nor<strong>the</strong>rn gods. Suspecting <strong>the</strong>y might be unable to<br />
stamp out this practise <strong>the</strong> newly-arrived Christians altered <strong>the</strong><br />
ceremony suggesting that <strong>the</strong> nor<strong>the</strong>rners should only drink single toasts<br />
to Christ <strong>the</strong> Lord and his twelve apostles. This explains why Fa<strong>the</strong>r<br />
Christmas has a boozey personality and is always pictured as <strong>the</strong><br />
superintendent of <strong>the</strong> wassail bowl. He was clearly <strong>the</strong> first Yuletide<br />
Fool, <strong>the</strong> Lord of Misrule, who led <strong>the</strong> "December liberties". John Hadman<br />
was crowned King of Christmas at Norfolk in <strong>the</strong> fifteenth century: "He<br />
rode in state through <strong>the</strong> city, dressed <strong>for</strong>th in silks and tinsel, and<br />
prededed by twelve persons who were <strong>the</strong> months of <strong>the</strong> year...<strong>the</strong>y rode<br />
accompanied by numbers in grotesque dresses making disport and<br />
merriment; some wore skins counterfeiting animals.<br />
While Herbert Halpert was assembling material <strong>for</strong> his book A<br />
Folklore Sampler From <strong>the</strong> Maritimes a correspondent asked if Santa<br />
Claus had completely subjugated <strong>the</strong> earlier Fa<strong>the</strong>r Christmas. Two<br />
Newfoundlanders told him that Fa<strong>the</strong>r Christmas was still (1982) seen as<br />
<strong>the</strong> prime Yultide spirit "<strong>for</strong> <strong>the</strong> older generation and <strong>for</strong> many people in<br />
<strong>the</strong> middle generation." Halperts secretary reminded him that many<br />
English war-brides came to Newfoundland after <strong>the</strong> Second World War,<br />
thus assuring Fa<strong>the</strong>r Christmas some part in seasonal festivities. The<br />
same must surely hold <strong>for</strong> Maritime Canada although in<strong>for</strong>mal surveys<br />
have shown he is no longer well known.<br />
FATHER YULE<br />
An older <strong>for</strong>m of Fa<strong>the</strong>r Christmas.<br />
Middle English, yul , derived from <strong>the</strong> Anglo-Saxon geol , or geohhol .<br />
Confers with geola , a <strong>for</strong>mer name <strong>for</strong> a winter month that commenced<br />
following "modranecht", or mo<strong>the</strong>r night, <strong>the</strong> eve of mid-winter. Geola is<br />
represented in <strong>the</strong> Old Norse language as Jool , which approximates <strong>the</strong><br />
Gaelic nuall and <strong>the</strong> French noel . The twelve days of Christmas, which<br />
end on <strong>the</strong> fifth of January constitute <strong>the</strong> <strong>for</strong>mer Yuletide . Since<br />
Christian times, Fa<strong>the</strong>r Yule has been referred to, in Britain, as Fa<strong>the</strong>r<br />
Christmas, giving him a veneer of respectability. The Gaelic nuall,
sometimes written nuallian , may be translated as "a howling or a cry." It<br />
resembles <strong>the</strong> Sankrist nu , having <strong>the</strong> same meaning as well as <strong>the</strong> Old<br />
High German niumo , praise and rejoicing.<br />
There are a number of diminished <strong>for</strong>ms of this once powerful godspirit,<br />
notable <strong>the</strong> yulbuck , or juulbuck , an elf who "lives in <strong>the</strong> woods<br />
during <strong>the</strong> summer, in <strong>the</strong> fields in autum and <strong>the</strong>n inches closer to <strong>the</strong><br />
house, day by day, until 23 December when he comes indoors. If he is<br />
plentifully fed, he leaves promptly without mischief. If he finds his<br />
reception lacking in any way, he will spill <strong>the</strong> beer in <strong>the</strong> cellar, throw<br />
weevils into <strong>the</strong> flour and make <strong>the</strong> grain rot. His German counterpart is<br />
Knecht Ruprecht, "a German house buck, who also comes indoors at<br />
Christmas time..."<br />
The identity of Fa<strong>the</strong>r Yule is made easier by <strong>the</strong> fact that Wuotan,<br />
or Woden, surnamed himself "Allfa<strong>the</strong>r" in a deliberate attempt to<br />
confound himself with <strong>the</strong> creator-god. The season known as <strong>the</strong> Yule was<br />
especially dedicated to <strong>the</strong> worship of Woden, who appeared at that time<br />
in <strong>the</strong> guise of <strong>the</strong> Wild Huntsman, <strong>the</strong> collector of <strong>the</strong> souls of <strong>the</strong> dead,<br />
<strong>the</strong> bringer of winter storms. While he often "gifted" men with death, Odin,<br />
offered his favourites Yuletide presents: a magic sword, a spear, a horse,<br />
food, or invincibilty in battle. Ano<strong>the</strong>r surname which Odin preferred was<br />
Nicholas, and he was "nicknamed" Old Saint Nick (which, see). Good Saint<br />
Nick, or Santa Claus, represents his gift-giving side, while Knecht<br />
Ruprecht, sometimes referred to as Black Peter, represented <strong>the</strong> surly<br />
part of his character.<br />
Nowlan, p. 21: warrior who fought winter.<br />
FEAR DEARG<br />
A mortal spirit, <strong>the</strong> personification of all <strong>for</strong>ms of fire.<br />
Gaelic, fear (f-ar), pl. fir , a man; Confers with <strong>the</strong> Cymric gwr ,<br />
super, or above normal, and <strong>the</strong> Anglo-Saxon wer .<br />
dearg (d-areg), red, a red-man, probably referring originally to his hair<br />
and skin colour. The Anglo-Saxon deorc , from which <strong>the</strong> English dark .<br />
The Gaelic "fire-man," <strong>the</strong> Scottish equivalent of <strong>the</strong> Anglo-Saxon
"dracan", and a cousin of <strong>the</strong> Atlantic Canadian "gopher." The "dearg" in his<br />
name may hve referred to <strong>the</strong> red colour of his hair and skin. Probably<br />
related to various nor<strong>the</strong>rn fire-gods, <strong>for</strong> example <strong>the</strong> Norse, Loki; <strong>the</strong><br />
Gaelic, Aod; <strong>the</strong> Cymric, Hu.<br />
Here is a verbatim description from <strong>the</strong> last century: "It came one<br />
night, during a storm of <strong>wind</strong> and rain, knocking at <strong>the</strong> door of her fa<strong>the</strong>r's<br />
cabin, a voice like that of a feeble old man craving admission. On <strong>the</strong><br />
door's being opened, <strong>the</strong>re came in alittle old man, about two feet and a<br />
half high, with a red sugar-loaf hat and along scarlet coat, reaching <strong>down</strong><br />
nearly to <strong>the</strong> ground, his hair was long and grey, and his face yellow and<br />
wrinkled. He sat over to <strong>the</strong> fire (which <strong>the</strong> family had quitted in <strong>the</strong>ir<br />
apprehension), sat <strong>down</strong> and dried his clo<strong>the</strong>s and began smoking a pipe<br />
which he found <strong>the</strong>re. The family went to bed and iin <strong>the</strong> morning he was<br />
gone. About a month after he began to appear regularly at eleven o'clock.<br />
The signal which he gave was a thrusting of his hairy arm through a hole<br />
in <strong>the</strong> door, which he opened, and <strong>the</strong> family retired to bed, leaving him <strong>the</strong><br />
room to himself. If <strong>the</strong>y did not open <strong>the</strong> door, some accident was sure to<br />
happen <strong>the</strong> next day, to <strong>the</strong>mselves or <strong>the</strong> cattle. On <strong>the</strong> whole, however,<br />
his visits brought good luck, and <strong>the</strong> family prospered, till <strong>the</strong> landlord put<br />
<strong>the</strong>m out of <strong>the</strong>ir farm, and <strong>the</strong>y never saw <strong>the</strong> fear dearg more."205 This<br />
fellow is reminiscent of Washington Irving's, "King of <strong>the</strong> Golden River".<br />
In <strong>the</strong> Kilmarnock woods of New Brunswick, <strong>the</strong>y still tell tales<br />
about Smokey Joe, a little one-eyed man who wandered in from <strong>the</strong> <strong>for</strong>est<br />
looking <strong>for</strong> work. Men who spoke with him learned that he claimed to have<br />
fought in an English battle under <strong>the</strong> command of Oliver Cromwell. While<br />
he worked in <strong>the</strong> camp un<strong>for</strong>tunate happenings occured almost daily:<br />
horses halter ropes were found untied from hitching posts, and <strong>the</strong>se<br />
animals frequently stepped free of harnesses which had been carefully<br />
secured. It was seen that this new workman could do <strong>the</strong> labour of four<br />
ordinary individuals which would seem to have made him an asset, on <strong>the</strong><br />
o<strong>the</strong>r hand it was rumoured that he talked with <strong>the</strong> crows, ravens and<br />
jays, and he was seen to generate fire by rubbing his fingertips. When he<br />
was in camp, spontaneous fires erupted in remote lean-tos and "accidents"<br />
plagued <strong>the</strong> cook-house and <strong>the</strong> cookie. Finally <strong>the</strong> little man saw a<br />
lightning bolt take <strong>down</strong> a tree and predicted that would mean <strong>the</strong> loss of<br />
life. The next day a co-worker struck his leg with an axe and bled to death<br />
205Keightley, Yhom,as, World Mythology, p. 369.
e<strong>for</strong>e he could get help. After this, <strong>the</strong> attitude of <strong>the</strong> workers shifted<br />
aginst <strong>the</strong> fear dreag and <strong>the</strong> men went to <strong>the</strong> "main john" insisting that he<br />
be fired. The boss of <strong>the</strong> woods was loa<strong>the</strong> to part with such a good<br />
worker and refused <strong>the</strong> request but, sensing hostility, <strong>the</strong> fear dreag left<br />
by himself. He departed <strong>the</strong> camp on a snowy moonlit night but no one saw<br />
him leave and in <strong>the</strong> morning <strong>the</strong>re were no footprints in <strong>the</strong> snow. Some<br />
Mirimichi woodsmen afterwards saw his "light" in <strong>the</strong> <strong>for</strong>est and a lesser<br />
number said <strong>the</strong>y saw him sitting on a log by a lumber-road, pointing to<br />
his empty pipe. No one dared refuse him a plug of tobacco.<br />
The fear dearg was frequently considered a death omen, and as such,<br />
appeared carrying <strong>the</strong> "copse-candle", "death-light" or "gopher light". As<br />
<strong>the</strong> fear dearg could be invisible, those who obeserved <strong>the</strong> phenomena<br />
(often termed <strong>the</strong> will o' <strong>the</strong> wisp) usually saw nothing more than a<br />
sphere of "cold light". Hugh MacKinnon of Glendyer Mills, Cape Breton, said<br />
that one had come <strong>for</strong> a neighbour he identified as "Old McLean": "(He was)<br />
haymaking on this dasy and (his wife) seen this ball of light coming, fell<br />
right beside <strong>the</strong> door, right alonside of him...He died ahead of her yes. But<br />
it was a <strong>for</strong>erunner. It dropped right near <strong>the</strong> man's toe...It's opnly light<br />
you know... This light would go in <strong>the</strong> direction of <strong>the</strong> graveyard or come<br />
from that direction and stop at this man's house. One ball of light and a<br />
bit of a tail on it (evidenced as it moved)."206<br />
Mary L. Fraser has said that, "The appearance of mysterious lights<br />
was looked upon as a warning of death...A light seen going towards <strong>the</strong><br />
graveyard was regarded as a sure sign of death. A clear round light<br />
indicated <strong>the</strong> death of a man; a light with little rays or sparks after it<br />
was that of a woman. If you could see thae house it started from, you<br />
would know where <strong>the</strong> victim was."207<br />
Joe Neil McNeil characterized <strong>the</strong> fear dearg as follows: "It seems it<br />
was like stars, as <strong>the</strong>y say a shooting star, except that it passed very low.<br />
They would see <strong>the</strong> light going past and it would look as if <strong>the</strong>re were<br />
sparks or a tail of light following in its trail. The longer it was, <strong>the</strong> more<br />
light <strong>the</strong>re was behind it, that would be a teacher or that would be a<br />
clergyman...It would be drawn out longer in <strong>the</strong> firmament or <strong>the</strong> sky than<br />
206Caplan, Ronald, ed., Down North, p. 30.<br />
207Fraser, Mary L., Folklore Of Nova Scotia, p.50.
that of a lay person. I never saw <strong>the</strong> fear dreag but I have heard it<br />
described quite often."208<br />
Sadie Campbell added that <strong>the</strong> dearg might drop to <strong>the</strong> ground in<br />
which case its light expanded to cover a very wide area, sometimes<br />
becoming attached to physical objects: "It's an eerie light. You know it's<br />
not a natural thing. I have seen one in a house. It was about midnight I<br />
guess. It was in <strong>the</strong> wintertime. We had a horse and sleight. And this<br />
was a house where after nine o'clock you'd never see a light, <strong>the</strong>y'd gone to<br />
bed. We stopped at <strong>the</strong> brook to water <strong>the</strong> mare. I looked up at <strong>the</strong> house<br />
and just joking to my sister, I said, "This old lady" - he name was Ann -<br />
"she must have a bridge club or something tonight. The house is all lit up."<br />
The house was lighted upstairs and <strong>down</strong>...And you couldn't see anybody<br />
moving in <strong>the</strong> house. Not a shadow in <strong>the</strong> <strong>wind</strong>ows."<br />
Sadie's husband, Malcolm Campbell added that, "A very short time<br />
after that <strong>the</strong> old lady died and it came a snowstorm. She had a son away<br />
and a daughter and <strong>the</strong>y waked <strong>the</strong> body four or five nights -maybe <strong>the</strong>y<br />
were a whole week, waked <strong>the</strong> body. And that was a very unusual thing <strong>for</strong><br />
because it was two nights usually...and <strong>the</strong>re were lights on every night,<br />
all this time. People congregating at <strong>the</strong> wake. The house was lighted up<br />
every night."209<br />
FETCH<br />
A mortal sea-spirit, <strong>the</strong> guardian and death-ward of<br />
mariners.<br />
Anglo-Saxon, gefetigan , feccan , probably same as fetian , to<br />
seek, gain or take objects or in<strong>for</strong>mation. Similar to fet , to journey;<br />
especially to go to a distant place with <strong>the</strong> intention of bringing<br />
something back; obsolete meanings include to steal and to strike. The<br />
Middle English equivalent is feechan, to seek , from which perhaps<br />
fachan (see entry under this name,) Especially, to voyage with <strong>the</strong><br />
intention of looting. Nautical phrases based on <strong>the</strong> word include fetch<br />
proper, to hold to an undeviating course or to go about; to fetch and<br />
208MacNeil, Joe Neil, Tales Until Dawn, p. 210.<br />
209Caplan, Ronald, editor, Down North, pp. 30-31.
carry , to serve obsequeously as a tendering boat; to fetch away , to<br />
break loose, roll or slide to <strong>the</strong> leeway; to fetch up , to come to a sudden<br />
halt while sailing; and to fetch up all standing , to come to a<br />
precipitous halt as upon hitting an unseen sea-wall or an underwater reef.<br />
The fetch ocassionally carried a visible lantern, which explains why it<br />
was sometimes referred to as <strong>the</strong> fetch-candle . In <strong>the</strong> Miramichi region<br />
of nor<strong>the</strong>rn New Brunswick, <strong>the</strong> light is called "John Craig's Light" after<br />
one of <strong>the</strong> earliest fetches seen on those waters. In Lunenburg County,<br />
Nova Scotia, <strong>the</strong> travelling light is "Jacob's Fireball".<br />
This spirit was <strong>the</strong> Gaelic befind, who <strong>the</strong> English called <strong>the</strong> cowalker,<br />
follower, or runner, a protector of humans who were related to <strong>the</strong> seapeople.<br />
In Scandinavia this spirit was known as <strong>the</strong> fylgiar or nornir. A<br />
relationship was thought to exist wwith people who were born with a<br />
"devil's-peak or hair coming to a point between <strong>the</strong> eyes. Men possessing a<br />
single eyebrow, after <strong>the</strong> fashion of <strong>the</strong> single-eyed Fomorian sea-giants,<br />
were suspected of belonging to this clan, as were men and women<br />
possessing an abnormally large number of fingers or toes, or a slight<br />
webbing of <strong>the</strong>se members. Those born with <strong>the</strong>ir head in <strong>the</strong> birth-caul,<br />
or "bag of waters" were considered to have sea-blood.<br />
The fetch is <strong>the</strong> equivalent of <strong>the</strong> land-travelling guardian, runner or<br />
gopher (see our companion volume dealing with land creatures). This was<br />
<strong>the</strong> spirit assigned to men at birth by <strong>the</strong> pagan gods of <strong>the</strong> sea. It was<br />
expected to protect <strong>the</strong>ir interests by seeking espionage of events which<br />
might harm <strong>the</strong>m in <strong>the</strong> present and <strong>the</strong> future. It also attemmpted to<br />
fetch useful in<strong>for</strong>mation from <strong>the</strong> past. Those closely related to <strong>the</strong> seapeople<br />
could make contact with <strong>the</strong>ir fetch through all of <strong>the</strong> human<br />
senses, <strong>for</strong> example observing distant events through <strong>the</strong> eyes of <strong>the</strong>ir<br />
guardian. Those who had an inferior fetch, or lacked any particular<br />
sensory "gift", received vague hunches instead of outright input into <strong>the</strong>ir<br />
lives. The fetch had <strong>the</strong> capacity to phyically transport a physical image<br />
of sailors at sea to a land location when <strong>the</strong>y wished it, and this<br />
frequently happened just be<strong>for</strong>e a death at sea. Typically, <strong>the</strong> fetch was<br />
invisible to ordinary men, and its face-to-face materialization was taken<br />
as a sign of absolute invariable doom.<br />
Sometimes <strong>the</strong>se lights were considered to represent <strong>the</strong> external<br />
souls of <strong>the</strong> dead, in particular those that had been unable to unite with<br />
<strong>the</strong> primary soul and move on to reincarnation. At Conquerall Banks, one
espondent told of lights seen moving along <strong>the</strong> wharf "at <strong>the</strong> McKeen's<br />
place." "We could only see <strong>the</strong>m on dark nights. We lived on <strong>the</strong> o<strong>the</strong>r side<br />
of <strong>the</strong> river and we often watched <strong>the</strong>m come <strong>down</strong>. Lawless people had<br />
lived <strong>the</strong>re and it was said that <strong>the</strong> lights were <strong>the</strong>ir spirits coming back."<br />
The contract between a fetch and its human required that <strong>the</strong> runner<br />
remain unobtrusive, but with approaching death of its host, it was<br />
expected to take <strong>the</strong> role of a banshee, approaching its him or her with <strong>the</strong><br />
bad news. An Acadian <strong>for</strong>erunner appeared to one man as he was escorting<br />
a lady friend near West Pubnico in <strong>the</strong> 1940's. Both walkers saw a light<br />
over <strong>the</strong> water and <strong>the</strong> woman immediately knew her fate <strong>for</strong> she said,<br />
"That light is <strong>for</strong> me!" She appeared perfectly healthy at <strong>the</strong> time but<br />
within three weeks, was dead.<br />
Fetches were also general omens of death, <strong>for</strong>erunners to <strong>the</strong><br />
community at large or to a relative of <strong>the</strong> deceased. Helen Creighton<br />
thought that lights seen over water were innocuous but Mary L. Fraser<br />
disagreed, saying that <strong>the</strong>se were invariably "a warning of death". She<br />
reported <strong>the</strong> sighting of a fetch over <strong>the</strong> Antigonish Harbour. A small<br />
discreet light travelled in from <strong>the</strong> deep water and disappeared close to<br />
<strong>the</strong> shore. Shortly after, a lad was drowned where <strong>the</strong> light first appeared<br />
and his body drifted ashore where <strong>the</strong> light finally settled. Occasionally,<br />
<strong>the</strong> light grew in size to reveal "a man carrying a lantern", and sometimes<br />
<strong>the</strong> light settled at <strong>the</strong> doorstep of a sailor who had died at sea. In o<strong>the</strong>r<br />
cases it traced <strong>the</strong> path of a funeral cortege, sometimes long be<strong>for</strong>e <strong>the</strong><br />
event.<br />
In a few cases <strong>the</strong> fetch has been seen at <strong>the</strong> point of origin. In<br />
“Nature” magazine <strong>for</strong> December 1887, a report was made of “a rare and<br />
inexplicable case of globular lightning: On November 12, at midnight, near<br />
Cape Race (Newfoundland), a large ball of fire seemed to rise out of <strong>the</strong><br />
sea to a height of about 50 feet, coming against <strong>the</strong> <strong>wind</strong> close up to <strong>the</strong><br />
ship, and <strong>the</strong>n running south-east, lasting altoge<strong>the</strong>r aabout five minutes.”<br />
Like <strong>the</strong> gopher, <strong>the</strong> fetch frequently carried a light, known as <strong>the</strong><br />
fetch-light, and this was frequently seen in our maritime communities<br />
just after a death. This light was not <strong>the</strong> animating spirit, which<br />
remainined invisible, but a physical manifestation of its presence. The<br />
fetch also travelled in animal familiars such as <strong>the</strong> crow, <strong>the</strong> seagull and<br />
petrel, and it was sometimes held that spirits of <strong>the</strong> dead united with
<strong>the</strong>ir fetch in this <strong>for</strong>m following death. After a resting phase in this<br />
<strong>for</strong>m, or as a disembodied spirit, it was believed that sailors were<br />
reincarnated in <strong>the</strong>ir own family lines. Here again, it was <strong>the</strong> duty of <strong>the</strong><br />
fetch to approach each expectant mo<strong>the</strong>r in a dream, imparting to her <strong>the</strong><br />
name of <strong>the</strong> reincarnate ancestor.<br />
Cleve Townsend of Louisbourg, Cape Breton, could not see <strong>the</strong><br />
gopher-spirits but claimed to hear "<strong>the</strong> thoughts of <strong>the</strong>ir minds." <strong>the</strong><br />
exception was his own runner which he encountered while a child: "I used<br />
to take boats out on <strong>the</strong> harbour, rowing and fishing. I went to <strong>the</strong> end of<br />
<strong>the</strong> wharf one day - nice day to go fishing - and a little boy came up<br />
through <strong>the</strong> planks of <strong>the</strong> wharf and warned me. I heard every word. "You<br />
go back. You better go back. Or you may never come back this way again<br />
as you are." Meaning <strong>the</strong> physical body would stay in <strong>the</strong> ocean and<br />
harbour. I didn't take any notice of that warning. I went out fishing just<br />
<strong>the</strong> same. And when I was out <strong>the</strong>re, <strong>the</strong> anchor was quite a good size,<br />
heavy anchor, and plenty of rope on it. I'll be damned, I dumped <strong>the</strong> anchor<br />
overboard. I wasa standing on <strong>the</strong> rope. I fell overboard and had a heck of<br />
a time getting that rope off my ankle. And <strong>the</strong>n I saw him under <strong>the</strong> water.<br />
"I warned you." Forever after that I never went against <strong>the</strong>m (failed to<br />
heed advice from <strong>the</strong> invisible world). I saw him again. I don't think he<br />
had a name. In my home my fa<strong>the</strong>r had what we would call a basement,<br />
well I would call it a cellar. A grand cellar. Nothing would freeze <strong>the</strong>re.<br />
And my uncle, he had nothing. The house was on <strong>the</strong> ground. He had<br />
nowhere to put his apples so he brought <strong>the</strong>m here and put <strong>the</strong>m in our<br />
cellar. My sister I think it was, said, "Why don't you go <strong>down</strong> and get a<br />
couple of apples." Steal <strong>the</strong>m, see? "Yes, I will." I went <strong>down</strong> and got a<br />
coup[le of apples. The boy stood up in front of me. "Back," (he said). I put<br />
<strong>the</strong> apples back damn quick too. I came up. "Where's <strong>the</strong> apples?" (my<br />
sister asked) I said <strong>the</strong> boy came and told me to put <strong>the</strong>m back and that's<br />
where I put <strong>the</strong>m. She said I was crazy. I said, "Maybe, but if you want <strong>the</strong><br />
apples you go get <strong>the</strong>m yourself." I don't think I saw much of him after<br />
that."210<br />
At Rose Bay, Nova Scotia a fetch materialized as a man: "When I was<br />
a boy we used to go out lobster fishing and sometimes would see a light at<br />
night. We used to go handlining with hand traps. Out at Zinck's Point <strong>the</strong>re<br />
210Caplan, Ronald, editor, Down North, quoting Townsend, a well<br />
known seaman and sometime psychic, p. 162.
was a vacant house and at night <strong>the</strong>re was a light came <strong>down</strong> to <strong>the</strong> shore<br />
and it was like a man carrying a lantern. It came <strong>down</strong> to <strong>the</strong> beach and<br />
<strong>the</strong>n went up to <strong>the</strong> height of two vessel spars (as if climbing <strong>the</strong> rigging<br />
of a ship). It jumped around, came <strong>down</strong> and took a short cut back to <strong>the</strong><br />
house (presumably that of <strong>the</strong> recently departed). It looked just like a<br />
man."211<br />
Normally, <strong>the</strong> light would travel from <strong>the</strong> point of death at sea, to<br />
<strong>the</strong> home of <strong>the</strong> deceased, but occasionally, <strong>the</strong> spirit travelled in both<br />
directions and became a persistant phenomenon seen be<strong>for</strong>e bad storms.<br />
At Bland<strong>for</strong>d, one man told Creighton that <strong>the</strong> gopher light of one old man<br />
who had died in that community persisted as long as his family remained<br />
resident in <strong>the</strong> village. Again, "At <strong>the</strong> McKeen's place at Conquerall Banks<br />
we used to see lights coming <strong>down</strong> on <strong>the</strong> wharf. We could only see <strong>the</strong>m<br />
on dark nights. We lived on <strong>the</strong> o<strong>the</strong>r side of <strong>the</strong> river and we often<br />
watched <strong>the</strong>m come <strong>down</strong>. Lawless people (who generated restless<br />
spirits) lived <strong>the</strong>re and it was said <strong>the</strong> lights might be <strong>the</strong>ir spirits<br />
coming back."212<br />
The most persistant fetch on record followed Michael Lauchling, a<br />
seaman on <strong>the</strong> "Mary Ellen", sailing to <strong>the</strong> Grand Banks of Newfoundland out<br />
of a Cape Breton port. Called to duty by <strong>the</strong> captain of that ship, Glen left<br />
his family at Big Cove and began <strong>the</strong> walk over Barrachois and Morrison<br />
mountains on his way to <strong>the</strong> port. He walked all night and at dawn found<br />
himself in a thin ground fog with not a breath of <strong>wind</strong>. He was humming a<br />
Gaelic song when he felt a hand on his shoulder and a voice said, quite<br />
distinctly, "Michael, turn back to <strong>the</strong> <strong>for</strong>ks and take <strong>the</strong> long road (home)."<br />
This seemed a foolish suggestion <strong>for</strong> that route meant he would almost<br />
certainly miss his sailing time. Jumping clear of <strong>the</strong> path to get a clear<br />
view of <strong>the</strong> speaker he shouted, "I will not go back!" He immediately<br />
realized he was completely alone, and after a moment's pause continued on<br />
his way. Soon <strong>the</strong> whole scenario was repeated except that <strong>the</strong> suggestion<br />
had become a demand. Again, <strong>the</strong> speaker was invisible. This time, <strong>the</strong><br />
badly frightened seaman hid in <strong>the</strong> bushes <strong>for</strong> ten minutes, but in <strong>the</strong> end,<br />
continued his journey. This time he took greater notice of <strong>the</strong> woods and<br />
<strong>the</strong> fields, but had proceeded only a hundred yards when he was seized by<br />
211Creighton, Helen, Folklore of Lunenburg County, pp. 35-36.<br />
212Creighton, Helen, Folklore Of Lunenburg County, p. 36.
<strong>the</strong> shoulder and spun about like a child's top. When he regained some of<br />
his balance a disembodied voice asked: "Michael Laughling, will you not<br />
take my advice and and <strong>the</strong> long road?" "I will not," answered Michael<br />
facing an empty landscape. In that moment he was lifted bodily into <strong>the</strong><br />
air and was haeved at <strong>the</strong> ground, where he was left in an almost<br />
senseless state. Now <strong>the</strong> voice insisted, "Michael, will you not return as<br />
you have come." Michael nodded assent and retraced his steps. The "Mary<br />
Ellen" sailed without him that fine spring morning, and close on <strong>the</strong> south<br />
shore of Cape Breton, ran into a unlikely storm and was splintered on <strong>the</strong><br />
rocks. The captain and crew of seventeen were all lost to <strong>the</strong> spirits of<br />
<strong>the</strong> sea.213<br />
Fetches have been seen as persistent residents, sometimes existing<br />
in specific locales <strong>for</strong> centuries. An example is <strong>the</strong> Palatine Light seen<br />
off Block Island, Rhhode Island, “sometimes off-shore, where it lights up<br />
<strong>the</strong> walls of gentlemen’s rooms through <strong>the</strong> <strong>wind</strong>ows. The people here are<br />
so familiarized with <strong>the</strong> sight <strong>the</strong>y never think of giving notice...or even<br />
menytioning it afterwards...It beams with various magnitudes. Sometimes<br />
it is small, resembling <strong>the</strong> light through a distant <strong>wind</strong>ow, at o<strong>the</strong>rs<br />
expanding to <strong>the</strong> brightness of a ship with all her canvas spread. <strong>the</strong> blaze<br />
actually emits luminous rays...”<br />
FEU DE FOLLET<br />
Acadian French, feu , m. fire, flame, flash, light and figuratively,<br />
hearth, home; follet , playful creature or spirit; little fool. Corresponds<br />
with <strong>the</strong> English Will O' The Wisp, Hobany's Lanthorn, Joan In The Wad, Hob<br />
With Lanthorn or Jack O' Lantern.<br />
Fa<strong>the</strong>r Chaisson says <strong>the</strong>y were "tiny fires or flames which flitted<br />
about at night (strictly, <strong>the</strong>y were <strong>the</strong> lights carried by <strong>the</strong>se spirits) a<br />
few metres above <strong>the</strong> ground, usually in marshes or swampy areas,<br />
attempting to lure passers-by into <strong>the</strong>m where <strong>the</strong>y would be lost. The<br />
will o' <strong>the</strong> wisps tried to blind <strong>the</strong>ir victims by passing in front of <strong>the</strong>ir<br />
eyes to terrify <strong>the</strong>m and by emitting a kind of cry which resembled<br />
mocking laughter."<br />
213Mackenzie, Michael, Waves of Recollection (Grand Falls, NFLD)<br />
1987, pp. 181-184.
It may be remembered that <strong>the</strong> bogeyman named Robin Goodfellow<br />
"took <strong>the</strong> <strong>for</strong>m of a walking flame" in order to mislead people. In addition.<br />
<strong>the</strong> English had a spirit known as <strong>the</strong> grant, "a certain kind of demon like a<br />
yearling foul, erect on its hind legs, with sparkling eyes. This kind of<br />
demon often appears in <strong>the</strong> streets in <strong>the</strong> heat of day, or about sunset. If<br />
<strong>the</strong>re is any danger impending on <strong>the</strong> following day or night, it runs about<br />
<strong>the</strong> streets provoking <strong>the</strong> dogs to bark, and by feigning fight, draws <strong>the</strong><br />
dogs after it, in <strong>the</strong> vain hope of catching it. This illusion warns <strong>the</strong><br />
inhabitants to beware of fire..." The "feu de follett" was something like<br />
this, being identified with "le lutin"or "gobelin" of Normandy. It was<br />
always said that <strong>the</strong> lutin was "fond of children and horses; and if <strong>the</strong><br />
proverbs lie not, of young maidens also." Never<strong>the</strong>less mo<strong>the</strong>rs threatened<br />
<strong>the</strong>ir children using his name, because he was known to whip, punch and<br />
pinch those who were naughty. He was less patient with adults<br />
"lutinizing" <strong>the</strong> manes of <strong>the</strong>ir horses, riding farm animals until <strong>the</strong>y were<br />
in a la<strong>the</strong>r, and allowing himself to be ridden <strong>for</strong> <strong>the</strong> purpose of dumping<br />
his rider into a marsh or ditch filled with water. He was characterized as<br />
"le bon garcon" from <strong>the</strong> fact that he sometimes took human <strong>for</strong>m. As such<br />
he was also "le fe amoureux" and courted <strong>the</strong> young "paysanne" of Acadia.<br />
Carrying a vial of holy water preserved people from being "picked up" by<br />
descendants of "Le Cheval Bayard" and women who wanted to rid<br />
<strong>the</strong>mseles of <strong>the</strong> "feu follett" could do so by scattering flax seed all<br />
through <strong>the</strong> house. Like many of <strong>the</strong> little people this spirit was<br />
fastidious to a fault, and would go about picking <strong>the</strong> seeds from <strong>the</strong> floor<br />
until he finally realized he had been tricked at which he would leave <strong>the</strong><br />
household. For <strong>the</strong> most part <strong>the</strong>se flame-carriers kept <strong>the</strong>ir own<br />
company showing <strong>the</strong>mselves in <strong>the</strong> late summer, autumn and winter,<br />
prefering swamps, moors and graveyards to <strong>the</strong> homes of men. They were<br />
rarely seen on sunny days but were occasionally observed moving through<br />
<strong>the</strong> fog or travelling <strong>the</strong> swamplands on an overcast day. On <strong>the</strong> whole<br />
<strong>the</strong>y were not virulent, <strong>for</strong> all of <strong>the</strong>m had had intimate relationships with<br />
a man or woman, and thus knew compassion <strong>for</strong> <strong>the</strong> inhabitants of our<br />
world. Un<strong>for</strong>tunately, <strong>the</strong> lighhts which <strong>the</strong>y carried had a hypnotic effect<br />
on most human beings, leading <strong>the</strong>m into bogs, marshes and over cliffs.<br />
FEU DE MAUVAIS TEMPS<br />
A sea-spirit seen embodied in a firey globe or as a fireship.<br />
An omen of ill-will and disaster.
Acadian French, feu , fire; mauvais temps , evil or bad times.<br />
See fire-ship. Notice that "fires" seen clinging to <strong>the</strong> masts and cross<br />
pieces of Acadian ships were termed "le jacques-des-lanternes." See<br />
will-o'-<strong>the</strong>-wisp.<br />
FIRE SHIP<br />
Mortal spirits of dead men embodied and bound within <strong>the</strong><br />
ghost of a sailing ship.<br />
Anglo-Saxon, fyr , cf. Eng., pyre , possibly from a Sankrist model +<br />
Anglo-Saxon, scip , any large sea-going vessel; of unknown origin but cf.<br />
equip , skiff , skipper .<br />
Fire ships figure prominently in <strong>north</strong>-European folklore: One of<br />
particular note is "squabadh nan tuinn", "<strong>the</strong> death-dealing witch-broom,"<br />
euphamistically entitled, "Wave-Sweeper," <strong>the</strong> blazing ship of Manan mac<br />
Ler. It is believed to be a galley that passes once in seven years between<br />
<strong>the</strong> Isle of Man and <strong>the</strong> Hebrides. Some say that <strong>the</strong>se tours represent<br />
Manan's inspection of his land realms, but o<strong>the</strong>rs insist that he ga<strong>the</strong>rs<br />
<strong>the</strong> souls of dead men <strong>for</strong> transport to Tir nan Og or An Domhain.<br />
This is <strong>the</strong> "teine-thall", "tall-fire" or <strong>the</strong> "Long Theine;" literally,<br />
whose pilot is never specifically named. She sweeps <strong>the</strong> seas between<br />
<strong>the</strong> Isle of Eigg (which itself is never mentioned by name among sailors of<br />
<strong>the</strong> region) and <strong>the</strong> Hebrides. In Norse mythology, <strong>the</strong> winter god Uller had<br />
control of a similar mythic ship as did his alter-ego, Odin, whose name is<br />
given in some of <strong>the</strong> Eddas as Ygg or Eigg. According to mythological<br />
notions that ship was Skidbladnir, crafted by <strong>the</strong> dwarfs so that it could<br />
be folded to such small dimensions it would fit a pocket. Opened it was<br />
light enough to sail <strong>the</strong> air be<strong>for</strong>e any favourable <strong>wind</strong>. It could also sail<br />
<strong>the</strong> oceans and was large enough to contain all two dozen gods and <strong>the</strong>ir<br />
steeds.<br />
In ancient Norse mythology it was said that people were spirits<br />
released from trees, <strong>the</strong> man from <strong>the</strong> ash, <strong>the</strong> woman from <strong>the</strong> elder.<br />
Many of <strong>the</strong> relatives of men remained as bound tree-spirits, and new-born<br />
children often had a birth-tree planted as a resting place <strong>for</strong> <strong>the</strong>ir<br />
external souls. If a child died in infancy it was <strong>the</strong>orized that his primary
soul went into <strong>the</strong> tree <strong>for</strong> <strong>the</strong> remainder of its existence. Trees of this<br />
sort were purposely selected as figureheads <strong>for</strong> ships, it being supposed<br />
that <strong>the</strong> pagan gods gave particular protection to children, and by<br />
extention, to <strong>the</strong> ship into which <strong>the</strong> child-spirit was incorporated. Ships<br />
which met disaster at sea, particularly those that burned with a great<br />
loss of life, persisted in <strong>the</strong> spirit world and often reappeared as flame<br />
ships to mark <strong>the</strong> anniversaries of <strong>the</strong> original loss.<br />
There are so many fire-ships within Atlantic waters a simple<br />
catalogue runs to several pages. The first of this line may have been<br />
inspired by <strong>the</strong> loss of <strong>the</strong> English colonial man-of-war entitled "Saint<br />
George." She was attacked in <strong>the</strong> Northumberland Strait by a boat-load of<br />
pirates who <strong>for</strong>ced her into <strong>the</strong> land near <strong>the</strong> place now called Havre<br />
Boucher (pronounced Harbour Bouchie). The enemy managed to set fire to<br />
her, but <strong>the</strong> English fought on as <strong>the</strong> ship went <strong>down</strong> and only abandoned<br />
her when it was clear that <strong>the</strong> pirates were left without booty. Most of<br />
<strong>the</strong> crew found refuge among settlers in surrounding Antigonish County,<br />
and <strong>the</strong>ir captain named <strong>the</strong> bay where <strong>the</strong>y had stood <strong>down</strong> "Bay Saint<br />
George" in honour of <strong>the</strong> patron saint of England. Residents of this shore<br />
have, ever since, seen a ship moving across <strong>the</strong> waters under full sail, all<br />
aflame above <strong>the</strong> water line, sailing always out of <strong>the</strong> <strong>north</strong> towards some<br />
uncanny sou<strong>the</strong>rn port exactly like <strong>the</strong> "Long Theine."<br />
Port Hood is on <strong>the</strong> western coast of Cape Breton, at <strong>the</strong><br />
nor<strong>the</strong>astern limit of St. Georges Bay and here an observer described <strong>the</strong><br />
ship as he saw it in <strong>the</strong> month of November, 1929: "As I watched I saw <strong>the</strong><br />
flaming sails drop from <strong>the</strong> ropes, and <strong>the</strong>n <strong>the</strong> ropes <strong>the</strong>mselves part<br />
from <strong>the</strong> fiery spars. Soon <strong>the</strong> masts too, went <strong>down</strong> in a shower of<br />
sparks, and <strong>the</strong> lonely fire-filled hull drifted into <strong>the</strong> night and<br />
disappeared."<br />
A similar ship was seen <strong>for</strong> many years off Pictou Island in <strong>the</strong><br />
Northumberland Strait between Nova Scotia and Prince Edward Island.<br />
This island is four and a half miles wide and about a quarter mile wide and<br />
was settled by Scots and Irish emigrants shortly after 1814. By 1858 it<br />
reached a peak population of 158 individuals in 25 families and has since<br />
been in decline. A <strong>for</strong>mer resident, and island historian, Mr. Eric Ross,<br />
says that "Many islanders had witnessed <strong>the</strong> phantom ship which appeared<br />
from time to time sailing eastward between <strong>the</strong> Island and <strong>the</strong> Mainland.<br />
It was an old fashioned sailing ship (that is, square-rigged in <strong>the</strong> pre-
1850's style) with its rigging and sails on fire. It would stay in view <strong>for</strong><br />
an hour or so be<strong>for</strong>e seemingly drifting off with <strong>the</strong> tide. As it went<br />
away, it seemed to retain <strong>the</strong> same shape and size. There were several<br />
versions of <strong>the</strong> origin of <strong>the</strong> phantom: one that ity was an old pirate ship<br />
whose crew had mutinied and set it on fire; ano<strong>the</strong>r said that it was a ship<br />
bound <strong>for</strong> Cape Horn which had burned off <strong>the</strong> sou<strong>the</strong>ast end of <strong>the</strong><br />
island."214 Some have said that <strong>the</strong> phenomenon started with a woman<br />
dressed in white, who walked from this tip of <strong>the</strong> island out across <strong>the</strong><br />
ocean. On <strong>the</strong> Strait she suddenly burst into flameWoman in white <strong>eastern</strong><br />
tip of island. Walks toward fiore ball and <strong>the</strong> fire-ball turned into a ship.<br />
The ship seemed at last to sink into <strong>the</strong> ocean. It was last seen in 1930's,<br />
but vanished after telephone lines to <strong>the</strong> mainland were installed.<br />
Reports of a similar kind have come from <strong>the</strong> community now called<br />
Westerly (<strong>for</strong>merly Cape John). This is located on <strong>the</strong> "The Cape" west of<br />
John Bay, its seaward side facing <strong>the</strong> Northumberland Strait and<br />
overlooking Pictou Island. Just after <strong>the</strong> last World War Mrs. Charles A.<br />
Dwyer was visiting <strong>the</strong>re with Mrs. Ann Heighton, when <strong>the</strong> fire ship burst<br />
up near <strong>the</strong> horizon. Mrs. Dwyer was excited about this seeming disaster<br />
at sea, but her host assured that it was "only <strong>the</strong> Phantom Ship", an<br />
commonplace sighting in <strong>the</strong>se waters. "We will now have a a bad Easterly<br />
storm," she announced, "that is always <strong>the</strong> case!" Mrs. Dwyer told Pictou<br />
historian Roland H. Sherwood that "<strong>the</strong> ship was large, seemed to have<br />
three masts and had all sails set. We could see <strong>the</strong> fire running up <strong>the</strong><br />
rigging and over <strong>the</strong> sails, which seemed to be filled with <strong>wind</strong> (in spite<br />
of <strong>the</strong> calmness of <strong>the</strong> sea). The deck was red like fire, but not blazing<br />
up...no person could be seen <strong>the</strong>re (upon it), As we stood and watched, <strong>the</strong><br />
ship sailed slowly Easterly, but it never seemed to burn <strong>down</strong> and <strong>the</strong><br />
mast and sails could be seen as long as we watched it. The night was<br />
pitch black, yet <strong>the</strong> fire was so bright we could see every bit of <strong>the</strong> ship.<br />
As predicted...three days after...we had a dreadful storm, <strong>wind</strong>s, rain and<br />
high tides..."215<br />
Mrs. Fred MacKay, of nearby Bay View (near Caribou Island) added <strong>the</strong><br />
following to this tale: "The Phantom Ship appeared in <strong>the</strong> Gulf east of<br />
Pictou Island as a glowing light like fire, about two hundred feet long and<br />
214Ross, Eric, Pictou Island Nova Scotia (Victoria, B.C.) 1987, p. 15.<br />
215Sherwood, Roland H., Pictou Parade, Sackville, N.B. (1945) p. 72.
thirty or <strong>for</strong>ty feet high. It seemed to drift a little faster than <strong>the</strong> tide<br />
and did not remain in sight very long. In 1927 it appeared<strong>for</strong> a shot time.<br />
According to <strong>the</strong> stories it caused <strong>the</strong> most excitement sixty-five years<br />
ago (ca. 1890). A barque had left Pictou (township) bound <strong>for</strong> overseas<br />
and was seen sometime later becalmed off <strong>the</strong> east end of Pictou Island.<br />
No fur<strong>the</strong>r thought was given to it, until that evening when a three masted<br />
square-rigged vessel, apparently on fire, was seen in <strong>the</strong> vicinity. The<br />
people naturally thought of <strong>the</strong> departed barque, and Captain Adam Graham,<br />
who owned a tug-boat in Pictou, accompanied by o<strong>the</strong>r anxious people, set<br />
out toward <strong>the</strong> glowing vessel, but it disappeared be<strong>for</strong>e <strong>the</strong>y got near it.<br />
Relief was felt <strong>the</strong> next day when word was received that<strong>the</strong> ocean-bound<br />
vessel had passed <strong>the</strong> Strait of Canso. So, of course, <strong>the</strong> burning boat was<br />
<strong>the</strong> "Phantom Ship."216<br />
William Benson Sr of this same village was in <strong>the</strong> company of Mr.<br />
and Mrs. William MacDonald when she spotted <strong>the</strong> ship off Powell's Point.<br />
This place is located on Little Harbour almost precisely due south of<br />
Pictou Island. These observers noted that <strong>the</strong> ship ended its act "by<br />
gradually disappearing as it it went under water, bow first." Folks at<br />
Brule Point, which is <strong>north</strong> of all <strong>the</strong>se locations, said that <strong>the</strong><br />
Northumberland Phantom had been seen from <strong>the</strong>ir vantage point in both<br />
summer and winter, and that in all cases, it had <strong>the</strong> appearance of a vessel<br />
afire. Wesley Roberts told Roiland Sherwood that he had seen <strong>the</strong> ship<br />
about <strong>the</strong> year 1925 at a location he estimated as seven miles beyond<br />
Caribou Island. Thomas MacKay, a <strong>for</strong>mer mayor of Pictou passed on <strong>the</strong><br />
in<strong>for</strong>mation that his fa<strong>the</strong>r, and a number of o<strong>the</strong>rs, had seen <strong>the</strong> ship "in<br />
<strong>the</strong> sky during <strong>the</strong> month of February. All were agreed that it was off<br />
Brule Point that <strong>the</strong> spectre was seen and all said it was on fire."<br />
The most famous and durable of this species has sailed <strong>the</strong> nor<strong>the</strong>rn<br />
reaches of <strong>the</strong> Northumberland Strait, where it merges with Chaleur Bay.<br />
This is <strong>the</strong> famous Phantom Ship, which <strong>the</strong> French called "Le Feu de<br />
Mauvais Temps" ,a portent of bad wea<strong>the</strong>r (an loss of life) in nor<strong>the</strong>astern<br />
New Brunswick. From his locomotive cab on <strong>the</strong> mainland, fireman Richard<br />
Jeffers reported seeing this flame-ship in 1892: "Smoke was billowing up<br />
through <strong>the</strong> rigging. Figures were rushing to and fro on <strong>the</strong> deck. I called<br />
out in panic to <strong>the</strong> engineer, and he looked an said, "Hell, that's nothing<br />
more than <strong>the</strong> Burning Ship"".<br />
216Sherwood, Roland H., Pictou Parade, p. 73.
W.F. Ganong treated this phenomena as he had <strong>the</strong> Utopia Monster,<br />
saying that it was "merely an electrical disturbance, probably related to<br />
"St. Elmo's Fire." Skeptic though he was, he could not entirely dismiss <strong>the</strong><br />
fire-ship, and noted that it sometimes took <strong>the</strong> <strong>for</strong>m of a rising and<br />
falling curtain of light, or that of isolated individual lights which<br />
vibrated or danced over <strong>the</strong> waters.<br />
Inhabitants closer <strong>the</strong> source of this psychic happening observed it<br />
twice off <strong>the</strong> island of Miscou, New Brunswick on <strong>the</strong> night of June 5,<br />
1914. They reported that a sphere of light appeared initially at <strong>the</strong><br />
horizon and that this grew and consolidated itself into a fiery ship. An<br />
unseasonal hail-storm followed and, <strong>the</strong> following morning, it was found<br />
that twenty fishermen had perished.<br />
The fire-ship was also seen by <strong>the</strong> Bert Wood family of Stonehaven<br />
just prior to <strong>the</strong> strike of Hurricane Gerda in 1969. He said, "It was<br />
abrilliant spectacular sight, more like a building on fire than a ship. It<br />
would flare up and <strong>the</strong>n die <strong>down</strong> to a glimmer. But it was travelling very<br />
fast, perhaps sixty miles an hour."<br />
Within a few years of this date, <strong>the</strong> ghost-ship was seen by Frank<br />
Hornibrook, also of Stonehaven in <strong>the</strong> company of Mr. and Mrs. William<br />
Smith of Bandon. "It wasn't far from shore, a mile or two...a ball of yellow<br />
fire. When it finally started to fade, it vanished as fast as it appeared."<br />
Mrs. Smith added that it was "a moving light, a glow, not more than a few<br />
fathoms out in <strong>the</strong> bay."<br />
From Miscou to Havre Boucher in Nova Scotia, <strong>the</strong> fires ship is<br />
sometimes related to <strong>the</strong> disappearance of Jacques Cartier, <strong>the</strong> intrepid<br />
explorer who discovered <strong>the</strong> Saint Lawrence River in 1535 but disappeared<br />
on a subsequent voyage. There is absolutely no evidence that his ship<br />
succumbed to fire but residents of Miscou Island have said that a fireblackened<br />
hulk of a 1600's sailing vessel was beached, within living<br />
memory, at Green Point where it was presumed driven by storm.<br />
Carole Spray has a more colourful candidate <strong>for</strong> <strong>the</strong> prototype of <strong>the</strong><br />
fire-ship in <strong>the</strong> bro<strong>the</strong>rs Miguel and Gaspard Cortes-Real, who we have<br />
already mentioned as legendary explorers of this coast. After discovering<br />
lands in <strong>the</strong> western ocean, <strong>the</strong> bro<strong>the</strong>rs supposedly returned to Portugal
and Gaspard mounted a new expedition which sailed westward in 1501.<br />
When he failed to return his bro<strong>the</strong>r set out to find him, but he also<br />
vanished.<br />
In her book, In Quest of <strong>the</strong> Quaint, Ella B. Chase suggested that<br />
Gaspard became rich through <strong>the</strong> enslavement of North American Indians.<br />
He invited <strong>the</strong> local tribesmen to a feast aboard ship and treated <strong>the</strong>m<br />
with an extra dose of alcoholic beverages. When <strong>the</strong>y awoke, <strong>the</strong> natives<br />
discovered <strong>the</strong>mselves deep at sea and enslaved. The profits from this<br />
venture caused <strong>the</strong> Portuguese to attempt to repeat <strong>the</strong>ir success, but in<br />
1501, Gaspard by-passed <strong>the</strong> Gaspe <strong>for</strong> regions fur<strong>the</strong>r up Chaleur Bay,<br />
where he thought himself, as yet, unknown to <strong>the</strong> locals. Although this<br />
new groupo seemed friendly, and agreeable to trade, <strong>the</strong>y actually heard of<br />
<strong>the</strong> fate of o<strong>the</strong>r men fur<strong>the</strong>r <strong>north</strong> and determined to have retribution.<br />
One night thye natives boarded Corte-Real's ship and quietly killed<br />
all of <strong>the</strong> sailors and tradesmen excepting Gaspard. They bound him to a<br />
rock in <strong>the</strong> intertiodal zone and let <strong>the</strong> tide end his miserable life. Two<br />
years later, Miguel sailed into <strong>the</strong> Chaleur Bay and found <strong>the</strong> hulk of his<br />
bro<strong>the</strong>r's ship. While examining this ship, <strong>the</strong> Portuguese found<br />
<strong>the</strong>mselves surrounded by hostile Indians, and <strong>the</strong> only ones that escaped<br />
death were a few who followed Miguel in barricading himself in a cabin<br />
below deck. Whe<strong>the</strong>r <strong>the</strong> Indians or <strong>the</strong> Portuguese set fire to <strong>the</strong> ship is<br />
not known, but t<strong>the</strong> effects were predictable. Some of <strong>the</strong> embattled men<br />
sought sanctuary in <strong>the</strong> rigging but <strong>the</strong> flames followed <strong>the</strong>m <strong>the</strong>re and in<br />
<strong>the</strong> end <strong>the</strong> rope moorings burned away and <strong>the</strong> ship drifted on its deathtide.<br />
One Indian is supposed to have escaped <strong>the</strong> sudden inferno by<br />
clinging to a barrel that washed on shore. The Indians afterwards<br />
abandoned Heron Island which had been <strong>the</strong> anchorage of this un<strong>for</strong>tunate<br />
vessel, which <strong>the</strong>n became <strong>the</strong> "Phantom of Chaleur Bay."<br />
O<strong>the</strong>r folk prefer to think that <strong>the</strong> fire-ship came about following<br />
<strong>the</strong> mis<strong>for</strong>tunes of Captain John Craig, but this appears to be a similar<br />
ra<strong>the</strong>r than <strong>the</strong> same phenomenon: According to Mitcham, Captain Craig<br />
was an unregenerate nineteenth century profeteer, but Stuart Trueman has<br />
claimed <strong>the</strong> name was actually attached to a ship "wrecked in a gale in <strong>the</strong><br />
1700s." One legend claims that <strong>the</strong> captain arrived on <strong>the</strong> New Brunswick<br />
coast where<br />
he employed Alexander (Sandy) Campell as a pilot. On shore he traded with<br />
<strong>the</strong> Indians and left <strong>the</strong>m in a drunken stupor. Back aboard <strong>the</strong> ship, <strong>the</strong>
strait-laced pilot found two Indian girls hidden with <strong>the</strong> trade goods and<br />
demanded <strong>the</strong>ir release. Craig was not agreeable. but Campbell guided <strong>the</strong><br />
ship directly across Miscou shoals and escaped a sticky situation by<br />
swimming to <strong>the</strong> shore. The crewmen and <strong>the</strong> maidens were not so lucky,<br />
but since that time it is said that "a red light often detaches from Misco<br />
Rock and skims Bay, sometimes turning into a fire ship disappears within<br />
few hundred feet of shore." In <strong>the</strong> <strong>north</strong> of <strong>the</strong> province this fetch is<br />
routinely called "John Craig's Light." Those who have seen it at close<br />
quarters say it has <strong>the</strong> appearance of an old-time sea-lantern "swinging<br />
on a visible mast and yard, a cautionary beacon to seafarers to stay ashore<br />
as violent wea<strong>the</strong>r is brewing."<br />
Not all <strong>the</strong> action is restricted to <strong>the</strong> Northumberland Strait, a fireship<br />
of secondary fame being seen on <strong>the</strong> Atlantic coast of Nova Scotia.<br />
This is <strong>the</strong> "Teaser Light" sometimes called "Jacob's Light" which seems<br />
to ride chiefly off <strong>the</strong> shores of Lunenburg County. Helen Creighton made<br />
<strong>the</strong> earliest study of this fire-ship, interviewing one woman who claimed<br />
that it had been observed by men "who had heard <strong>the</strong> crew singing<br />
chanties, and... (heard) <strong>the</strong> unmistakable rattling of chains." This same<br />
respondent told <strong>the</strong> folklorist that "every seven years fire ships come up<br />
to Dublin Beach (west of <strong>the</strong> LaHave River estuary) and (re)bury <strong>the</strong>ir<br />
treasure." At Middle River, Nova Scotia, Creighton was assured that it<br />
was a bad omen to see <strong>the</strong> Teaser fire-ship since <strong>the</strong> death of <strong>the</strong><br />
individual would follow within a year. Like <strong>the</strong> Northumberland ghost,<br />
this fire-ship was seen throughout <strong>the</strong> year: "Some see it in June, o<strong>the</strong>rs<br />
in December."<br />
One of Creighton's people at Lunenburg township said that he had<br />
"seen <strong>the</strong> Teazer light as often as I have fingers and toes...It came be<strong>for</strong>e a<br />
storm...We could (always) see a blaze of fire and we could almost see her<br />
yards and sail. She was about five miles away so we couldn't hear any<br />
voices. The old folks, however, told tales of how she would sail along<br />
within a couple of yards of <strong>the</strong>m. She used to catch up with <strong>the</strong>ir boats<br />
and <strong>the</strong>y'd be in dread, not knowing what would happen to <strong>the</strong>m. When I<br />
saw her she was always in <strong>the</strong> shape of a ship and was seen back in<br />
Mahone Bay on <strong>the</strong> o<strong>the</strong>r side of Heckman's Island (due east of Lunenburg.<br />
between <strong>the</strong> islands known as Hell Rackets and Eastern Points).<br />
Not all Lunenburgers saw <strong>the</strong> "Young Teaser". Some men who moved<br />
about on <strong>the</strong> water in fog, or after dark, reported hearing ship-board
sounds, anchors dropping, people talking, <strong>the</strong> shipping and dipping of oars,<br />
oarlock noises, and <strong>the</strong> sound of chains running out. The voices were never<br />
comprehensible and <strong>the</strong> ghost ship although approachable but ultimately<br />
elusive.<br />
A number of mariners from Rose Bay out fishing at night, looked <strong>for</strong><br />
matches to rekindle <strong>the</strong>ir bow-fire. Finding none, <strong>the</strong>y noticed a ship<br />
close at hand and decided to go <strong>the</strong>re in order to borrow a light. "We got<br />
<strong>the</strong> ship clear in above us, when it burst into flame and <strong>the</strong>n disappeared.<br />
We were sure it was <strong>the</strong> "Teazer"."<br />
Those who observed <strong>the</strong> full development of this phantom usually<br />
saw it first as a spherical light, "about <strong>the</strong> size of <strong>the</strong> top of a hogshead<br />
barrel." As it sailed very slowly across <strong>the</strong> waters it first materialized<br />
as a three-master complete with sound effects. The ship <strong>the</strong>n burst into<br />
flame and, after a time, exploded carrying fragments of wood high into <strong>the</strong><br />
sky. An East River Point man said that he reckoned himself to be three or<br />
four miles from <strong>the</strong> place where <strong>the</strong> original "Teazer" had gone <strong>down</strong> when<br />
he saw its phantom burning "like powder. For an hour or so it kept burning<br />
up and <strong>down</strong>."<br />
He did not observe <strong>the</strong> finale, but back in 1938 two bro<strong>the</strong>rs rowing<br />
home from Martin's Point to Indian Point encountered <strong>the</strong> Teazer in full<br />
flame. Seeing that she was about to drift behind an island, <strong>the</strong>y beached<br />
<strong>the</strong>ir dory on Kaulback Island and raced to <strong>the</strong> top of a hill <strong>for</strong> a better<br />
look. From <strong>the</strong>re, <strong>the</strong>y watched <strong>the</strong> fire-ship moving slowly across <strong>the</strong><br />
water until it exploded skyward with a terrific roar. Once it had blown up<br />
<strong>the</strong>re was not <strong>the</strong> least sign of <strong>the</strong> wood. which had been hurled skyward,<br />
floating as refuse on <strong>the</strong> moonlit ocean.<br />
The prototype of this spirit was <strong>the</strong> ship called <strong>the</strong> "Young Teazer",<br />
a U.S. privateer named after <strong>the</strong> "Old Teazer" which was captured and<br />
burned by <strong>the</strong> British navy in December, 1812. The replacement<br />
merchantman/pirate ship went into service in May of 1813 and did British<br />
shipping interests a great deal of damage, be<strong>for</strong>e she was chased into<br />
Lunenburg Harbour by <strong>the</strong> frigate "Orpheus" in June of <strong>the</strong> following year.<br />
There are three hundred and sixty fdive islands and a great deal of shallow<br />
water in that place, so <strong>the</strong> "Teazer" was well on her way to escaping from<br />
<strong>the</strong> British ship which needed deeper waters in order to manouvre. The<br />
Americans were emerging from Indian Point Harbour when <strong>the</strong>y ran up
against <strong>the</strong> British warship "La Hogue". Boxed in, <strong>the</strong>y might still have<br />
escaped by making a run through <strong>the</strong> Eastern Chops, but Captain Frederick<br />
Johnson hesitated and <strong>the</strong> British launched longships in his direction.<br />
What happened next is not accurately known, but some of <strong>the</strong> locals say<br />
that a British soldier, captive on board <strong>the</strong> "Teazer" got loose and fired <strong>the</strong><br />
powder kegs. O<strong>the</strong>rs say that Captain Johnson, contemplating death by<br />
hanging, scuttled his own craft. An explosion followed which burst<br />
<strong>wind</strong>ows of <strong>the</strong> homes on nearby islands and rattled dishes in Lunenburg<br />
township.<br />
Afterwards <strong>the</strong> ghost of <strong>the</strong> "Teazer" appeared and continued to<br />
haunt <strong>the</strong> people of Lunenbrg and East River Point as far into this century<br />
as <strong>the</strong> year 1935. In those communities, sightings were thought to<br />
<strong>for</strong>ecast storm within <strong>the</strong> week, but <strong>the</strong>re was also an element of<br />
personal fear since it was noticed that a death frequently followed <strong>the</strong><br />
materialization. Those who were on <strong>the</strong> sea, at <strong>the</strong> time fled quickly to<br />
<strong>the</strong> land, and skating parties disassembled <strong>for</strong> fear that a death by<br />
drowning was in <strong>the</strong> cards. At Upper Kingsburg sightings were so common<br />
a more relaxed attitude was taken towards <strong>the</strong>m, although here it was<br />
also agreed that <strong>the</strong> fire-ship presages a spell of very bad wea<strong>the</strong>r.<br />
A less well publicized burning ship sailed <strong>the</strong> waters just outside<br />
Beaver Harbour in <strong>the</strong> Bay of Fundy. Those who observed it claimed that<br />
this ship was an entirely conventional Victorian schooner, its decks and<br />
masts completely ablaze. From <strong>the</strong> shore observers said <strong>the</strong>y could make<br />
out <strong>the</strong> faces of passengers and crew as <strong>the</strong>y paused be<strong>for</strong>e jumping into<br />
<strong>the</strong> frigid waters. One group of mariners thought that a ship was actually<br />
burning and <strong>the</strong>y dragged a dory to <strong>the</strong> shore and pushed off to <strong>the</strong> rescue.<br />
They rowed <strong>for</strong> many long minutes but <strong>the</strong> ship did not appear to loom<br />
larger and when <strong>the</strong>y gave up rowing, <strong>the</strong> ship vanished from <strong>the</strong> horizon.<br />
It is claimed that a ship once anchored in approximately this location at<br />
<strong>the</strong> beginnings of a terrible sea-storm. Just as <strong>the</strong> crew though<br />
<strong>the</strong>mselves safe, <strong>the</strong> main-mast was blasted by lightning and <strong>the</strong> shipped<br />
burned to <strong>the</strong> water-line with all hands lost.<br />
The Saint Martin's Fire Ship appeared to Mrs. Eldon Jackson of West<br />
Quaco, New Brunswick, in 1963: "I watched it <strong>for</strong> five minutes. It looked<br />
like a ship on fire...<strong>the</strong> black figures of people running around <strong>the</strong> deck, but<br />
<strong>the</strong> fire was mostly in <strong>the</strong> rigging." Creighton also mentioned "a river in<br />
New Brunswick where <strong>the</strong>re is supposed to be a burning ship." According
to her several failed attempts to track it were made by a local tugboat.<br />
In this century tugboats have been largely restricted to <strong>the</strong> Miramichi or<br />
<strong>the</strong> Saint John River system, so we suspect this incident took place on one<br />
of <strong>the</strong>se rivers. tributaries.<br />
FLAMER<br />
The earth-spirit responsible <strong>for</strong> bad temper in men and<br />
animals. The Devil or one of his devils incarnate.<br />
Middle English, flammen , from <strong>the</strong> Old French, flamer , to burn or to<br />
burst into fire with unexpected suddennesss. Flamer , a person of sudden<br />
passions. DPEI: "A rough tempered person, usually a woman; a high-strung<br />
or wild-acting person or domestic animal...A regular outlaw whe<strong>the</strong>r man<br />
or woman.<br />
FOG FOLK<br />
Mortal spirits personified in sea-vapours.<br />
Middle English fogge , possibly from <strong>the</strong> Old Norse fok , blowing;<br />
originally seen in words such as sneefok , blowing snow and fokspray ,<br />
blowing spray. Vapour condensed upon particles suspended in <strong>the</strong><br />
atmosphere. Locally: fog dog , a luminous spot seen in <strong>the</strong> fog near <strong>the</strong><br />
horizon; fog-eater , <strong>the</strong> sun.<br />
In <strong>the</strong> summer months <strong>the</strong> Bay of Fundy is bedevilled with fog, a<br />
condition created when <strong>the</strong> warm waters from <strong>the</strong> southwest pass above<br />
<strong>the</strong> cold waters which <strong>the</strong> Bay receives from <strong>the</strong> Labrador Stream. In<br />
traditional European stories <strong>the</strong>se were a dwarf-people, most about <strong>the</strong><br />
size of a seven-year-old child. Their skin was blue-grey in colour and<br />
<strong>the</strong>y wore hooded cloaks over blue or grey smocks. The latterly were<br />
unusually long to cove <strong>the</strong> fact that <strong>the</strong>y had mal<strong>for</strong>med feet, which some<br />
said resembled those found on a goose or duck. A few had animal-like<br />
ears. Like o<strong>the</strong>r water-people <strong>the</strong>y had freedom of movement within or or<br />
on <strong>the</strong> water. They had general control of <strong>the</strong> wea<strong>the</strong>r particularly in <strong>the</strong><br />
vicinity of marine islands, being able to generate lightning, thunder and<br />
sea-storms as well as fog.<br />
Notwithstanding, <strong>the</strong> fog-people were welcomed after a harsh
winter <strong>for</strong> it is still said that "fog eats ice, burns snow, and breaks <strong>the</strong><br />
back of old man winter." In fact, <strong>the</strong> regular appearance of fog in May or<br />
June does signal <strong>the</strong> end of <strong>the</strong> cold season.<br />
Among <strong>the</strong> Indians it was suggested that certain of <strong>the</strong> sea-islands<br />
were <strong>the</strong> power-places of inhuman magicians, who may have been<br />
members of this clan. It was said that all islands in <strong>the</strong>ir control were<br />
colourful beyond reason, beautiful in terms of plant and animal life and<br />
attractive <strong>for</strong> <strong>the</strong> bright metals and gems that flashed from <strong>the</strong>ir cliffs.<br />
Hunters were draw to <strong>the</strong> shores of <strong>the</strong>se places by <strong>the</strong> smells of<br />
delicious fruits and <strong>the</strong> songs of plaintive birds, but as <strong>the</strong>y neared <strong>the</strong><br />
strands, <strong>the</strong> quixotic guardians would throw out a fog and shut <strong>the</strong>m from<br />
sight and discovery. Some said that no hunter ever made a landing on <strong>the</strong><br />
islands of <strong>the</strong> fog people no matter how great <strong>the</strong> ef<strong>for</strong>t. Isle Haute (High<br />
Island) in <strong>the</strong> upper reaches of <strong>the</strong> Bay of Fundy is not completely<br />
inaccessible but it has been touched by <strong>the</strong> fog men. Unlike Hy-Breas-il,<br />
this island is high and dry, but like that fay place it breaks away from its<br />
sea-roots once in seven years. At midnight on <strong>the</strong> day be<strong>for</strong>e <strong>the</strong> Celtic<br />
New Year (October 31), this island changes its position in <strong>the</strong> stream.<br />
Sacrifice Island, one of <strong>the</strong> Ragged Island group, in Mahone Bay, on<br />
<strong>the</strong> sou<strong>the</strong>rn shore of Nova Scotia, also has <strong>the</strong> name of being haunted. At<br />
mid-century four men went <strong>the</strong>re in June on a fishing trip out of Mader's<br />
Cove. They intended to travel to <strong>the</strong> fishing grounds which were ten miles<br />
seaward but were stopped by an unnaturally dense fog and a heavy <strong>wind</strong><br />
from <strong>the</strong> southwest. They anchored in <strong>the</strong> lee of Sacrifice Island and after<br />
dark saw a small light on shore. It grew to <strong>the</strong> size of a puncheon and <strong>the</strong>n<br />
contracted to a pin-point on two occasions. After that <strong>the</strong> men aboard<br />
ship heard oars and <strong>the</strong> o<strong>the</strong>r sounds of a boat being rowed just off<br />
Honson's Nose LIght. From <strong>the</strong> increase in <strong>the</strong> volume of sound it seemed a<br />
longboat was moving east of <strong>the</strong>m and coming directly at <strong>the</strong>m from <strong>the</strong><br />
open sea. Soon after <strong>the</strong>y saw an unwavering light and in its midst eight<br />
oarsmen, "two athwart, two officers behind, one steering, and one or two<br />
men at <strong>the</strong> bow. This "fire-ship" passed in front of <strong>the</strong>m at 150 yards.<br />
One seaman made an attempt to hail <strong>the</strong>m but was drawn <strong>down</strong> and<br />
muzzled by a more knowing older man.<br />
FREAK<br />
A mortal earth spirit, <strong>the</strong> reincarnate god Frey.
Anglo-Saxon frea , lord, king. god, and laterally Christ <strong>the</strong> Lord.<br />
Confers with freca ,warrior and freccian , bold, agile, war-like; a person<br />
likely to act precipitously or on a whim; an emotionally exuberant<br />
individual. This word evolved into <strong>the</strong> Middle English frek , which had<br />
more of <strong>the</strong> sense of an individual gifted with powers due to an unusual<br />
physique or mentality. Later, freaks were thought of as physical or<br />
mental monsters. After <strong>the</strong> Old Norse deities Frey and Freya .<br />
Excepting God and his angels, all of <strong>the</strong> creatures discussed in this<br />
book can be termed "freaks". Freaks are, sadly, what we have made <strong>the</strong>m.<br />
The word has come to us from Anglo-Saxon models and derives ultimately<br />
from <strong>the</strong> god Frey, a sun deity, <strong>the</strong> patron of nor<strong>the</strong>rn agriculture and king<br />
of <strong>the</strong> elfs. Frey protected men against <strong>the</strong> yearly ravages of <strong>the</strong> storm<br />
and <strong>the</strong> frost giants, and loaned mankind his sun-boar which taught <strong>the</strong>m<br />
how to plough by furrowing <strong>the</strong> earth with his tusks. No weapons of war<br />
were alklowed in Frey's temples, <strong>the</strong> most celebrated being sanctuaries at<br />
Throndhjeim in Norway and at Thvera in Iceland. Here oxen and horses<br />
were killed representing in his name, his spirit going under <strong>the</strong> mound <strong>for</strong><br />
<strong>the</strong> winter months. Besides being <strong>the</strong> prime god of asunshine,<br />
fruitfulness, peace and productivity, Frey was considered <strong>the</strong> patron of all<br />
horses and horsemen and <strong>the</strong> deliverer of men and women who were in<br />
bondage. His sister Freya appears to have been an invention of <strong>the</strong> scalds,<br />
but she became a very popular goddess and her wooden statues stood<br />
beside those of Frey throughout <strong>the</strong> nor<strong>the</strong>rn lands.<br />
As we have noted elsewhere Frey was reincarnated and reappeared<br />
on earth in many centuries. In one incarnation he was King Ingvi-Frey of<br />
Sweden, who goverened <strong>the</strong> Danes under <strong>the</strong> throne-name Fridleef (free<br />
leaf). His son was Frodi, who ruled Denmark in times when <strong>the</strong>re was (1<br />
A.D.) He was known among his people as Frey Frodi, "frey" having become a<br />
synonym <strong>for</strong> "peace" as well as "freedom". Descendants of <strong>the</strong> "peace<br />
kings" established <strong>the</strong> Saxon race and when <strong>the</strong>y invaded Britannia, <strong>the</strong><br />
name Ingvi, or Engvi was applied to England. To be a freak or "freca" was a<br />
relatively good thing in <strong>the</strong> old Anglo-Saxon kingdom, this being <strong>the</strong> name<br />
given a "warrior". "Frea", was <strong>the</strong> name given <strong>the</strong> king or any mighty lord,<br />
and after <strong>the</strong> Christian "invasion", "Frea" was <strong>the</strong> name used to describe<br />
"God". "Freo" meant "free"; "freols-tid" a holiday or "festival"; "freomaeg",<br />
a kinsman, and "freond" a "friend".
The Gaels saw <strong>the</strong> people of Frey in a different light and <strong>the</strong>ir word<br />
"frid", which was borrowed from <strong>the</strong> Saxons, recognized a more freakish<br />
person, "a gnome, pygmy or elf; ioiomatically, an itch, a pimple, a tetter,<br />
or any o<strong>the</strong>r small annoyance." The Normans, who conquered <strong>the</strong> Anglo-<br />
Saxons in 1066 were of a similar mind, and <strong>the</strong> new Anglo-Norman word<br />
"frick" was used to identify individuals who were out of <strong>the</strong> mainstream<br />
of human<br />
looks, intellect or accomplishments. The freaks are no longer loved<br />
deities but <strong>the</strong> very short, <strong>the</strong> very tall, <strong>the</strong> fat, <strong>the</strong> thin, and feared<br />
individuals of great strength or intellect. Freaks include men who are<br />
feeble, grotesque and eccentric. We have exhibited <strong>the</strong>se men and women,<br />
sometimes loved and applauded <strong>the</strong>m, often laughed at <strong>the</strong>m, frequently<br />
exploited <strong>the</strong>m, and at worst locked <strong>the</strong>m away "<strong>for</strong> <strong>the</strong>ir own good"<br />
because <strong>the</strong>y repelled our sense of normalcy.<br />
If <strong>the</strong> freaks had <strong>the</strong>ir day, it was "Freogedaeg" (free-day or Frigga's<br />
day), and a number of local superstitions crowd about it: On Grand Manan<br />
Island we were told that it was unlucky to build a weir on Friday. Carole<br />
Spray was told that lumbermen hired on Friday would prove unreliable and<br />
"freakish" and would never stay through a winter of wood's work. In Nova<br />
Scotia Creighton learned that it was bad luck to fish on Friday or to set<br />
sail on that day. It was also considered a bad policy to start ship<br />
construction or reopen a mine on Frigga's day.<br />
It has to have been chance but <strong>the</strong> worst day in Maritime history has<br />
been recorded as "Cold Friday", February eighth, 1861. In her diary, Janet<br />
MacDonald noted: "N.W. clear and <strong>the</strong> coldest morning that was ever seen<br />
in New Brunswick. It is beyond description, <strong>the</strong> intense cold, <strong>the</strong> dreadful<br />
cold. N.W. <strong>wind</strong>. People could not go out any time without freezing. The<br />
cattle and horses in <strong>the</strong>ir stables were so cold and trembled so, some had<br />
to cover <strong>the</strong>ir horses with skins besides <strong>the</strong>ir blankets <strong>the</strong>y was covered<br />
with in common. They are not doing anything today only keeping on fires<br />
and seeing to <strong>the</strong> cattle..."<br />
To all of this we can only say that this day was particularly<br />
favoured as a starting time by Odin and his Aesir. Fur<strong>the</strong>r, his viking<br />
descendants thought it auspicious to set sail on Frigga's day. For o<strong>the</strong>rs<br />
Friday was not a day <strong>for</strong> making plans or travel; <strong>the</strong>re might be unexpected<br />
interruptions. Christians said that Good Friday (God's Friday) was<br />
inauspicious and in <strong>the</strong> Roman Church it was a day of fasting and
abstinence. In most of Christian Europe it became Hangman's Day, with<br />
executions taking place on a day that already had a bad reputation.<br />
Men who disliked <strong>the</strong> <strong>north</strong> men refrained from painting <strong>the</strong>ir boats<br />
blue, after <strong>the</strong> viking fashion, but those of Scandinavian background saw<br />
nothing untoward in using this colour. Whe<strong>the</strong>r Good Friday gained in<br />
reputation from Christian associations, or whe<strong>the</strong>r some local customs<br />
are associated with Woden's kind, we know not, but in a few places it was<br />
suggested that people bake bread on Good Friday and keep it through <strong>the</strong><br />
year as a protective charm against fire in ship or home. At Whynacht's<br />
Settlement, which has Teutonic roots, <strong>the</strong> Good Friday customs are more<br />
complex than elsewhere: Residents said that this date was that used to<br />
pick teaberry leaves. "The stalks were washed and dried and put in a bag<br />
<strong>for</strong> making tea...At Blockhouse <strong>the</strong>y had a ball game on Good Friday and at<br />
Clearland Lake <strong>the</strong>y played baseball on <strong>the</strong> ice. They would build a bonfire<br />
(in approved pagan style) and skate around it, everyone joining in...and <strong>the</strong>y<br />
would eat colcannon (a cabbage salad). At Bland<strong>for</strong>d baseball was also<br />
played on Easter Monday and at Tancook old and young ga<strong>the</strong>red on <strong>the</strong><br />
beach to play ball."<br />
FRED<br />
A mortal earth spirit, <strong>the</strong> embodiment of bad luck.<br />
Maritime dialect, from <strong>the</strong> French personal name Frederic , derived<br />
from <strong>the</strong> German Frederick , i.e. fridu + rihht, peacful + powerful, rich.<br />
Diminished to Freddie and fur<strong>the</strong>r to just plain Fred. Since a fred has no<br />
wealth he is assumed impotent in all respects. Confers with <strong>the</strong> Anglo-<br />
Saxon fredoner , a verb meaning to hum or quaver; a slightly off-centre<br />
individual. The word persists in <strong>the</strong> Gaelic fride , an annoying itch, a<br />
pimple, a tetter, a gnome, pygmy, elf, or unimportant and awkward human.<br />
The word fred is currently used to describe a bicycling "klutz", one<br />
equipped with nei<strong>the</strong>r <strong>the</strong> physical nor mental gear needed <strong>for</strong> <strong>the</strong> circuit.<br />
The mythic fred obviously has human counterparts, and <strong>the</strong> word<br />
resembles <strong>the</strong> Anglo-Saxon frick , to dance about, as well as <strong>the</strong> English<br />
words freak (which see) and fright , whose meanings help to characterize<br />
this spirit of <strong>the</strong> raceways. Fred may be categorized with <strong>the</strong> Gaelic<br />
droch-chromhalaichean, <strong>the</strong> hoodoo, <strong>the</strong> jinxer and <strong>the</strong> jonah (all of which,
see).<br />
The original spirit hidden behind <strong>the</strong> current name was <strong>the</strong> Germanic<br />
god-king Frey, a Vanir or sea-giant, <strong>the</strong> patron of human, plant and animal<br />
fertility, prosperity, love and peace. His emblem was a male phallus and<br />
accounts of his union with <strong>the</strong> giantess Gertha (earth) symbolize <strong>the</strong><br />
seasonal rebirth of our planet after winter. Following <strong>the</strong> war between<br />
<strong>the</strong> sea-giants and <strong>the</strong> gods, Frey's fa<strong>the</strong>r, Niord, was part of an exchange<br />
of hostages, thus Frey and his sister Freya were born in <strong>the</strong> domain of<br />
Wuotan ra<strong>the</strong>r than in <strong>the</strong> undersea kingdom. Frey was granted rule of <strong>the</strong><br />
kingdom of Alfheim (elf-home) but had an earthly capitol at Upsalla,<br />
Sweden, and became high-king of <strong>the</strong> <strong>north</strong> after Wuotan and his fa<strong>the</strong>r<br />
"passed on" to Asgard (<strong>the</strong> home of <strong>the</strong> gods). Considering <strong>the</strong> reduced<br />
status of <strong>the</strong> "fred" it is interesting to note that this "god of <strong>the</strong> summer"<br />
is recorded as an historical personage in <strong>the</strong> chronicles of <strong>the</strong> kings of<br />
Norway. His <strong>for</strong>mer rank was such he was named in all solemn oaths, thus:<br />
"This I pledge, so help me Frey, Niord and <strong>the</strong> mighty Asa (Wuotan)." When<br />
Ingvi Frey died, <strong>the</strong> priests of his religion were extremely loath to admit<br />
his passing. They continued to invoke him, but hid <strong>the</strong> body away in a<br />
great earth and stone mound ra<strong>the</strong>r than cremating it in <strong>the</strong> usual fashion.<br />
People continued to pay <strong>the</strong>ir taxes by sluicing gold, silver and copper<br />
coins into Frey's hill, but some were suspicious that Frey had become a<br />
frey. After three years, <strong>the</strong> priests of Frey admitted that <strong>the</strong>ir master<br />
had gone a little deeper into <strong>the</strong> earth than <strong>the</strong>ir mound. After that <strong>the</strong><br />
expressions "gone to earth" or "gone into <strong>the</strong> mound" became <strong>the</strong> nor<strong>the</strong>rn<br />
expressions <strong>for</strong> "dead as a doornail." Fred was dead, but a mound near<br />
Gamla, Upsala, Sweden still bears his name and his wooden statues stood<br />
<strong>for</strong> many centuries. His ancestors populated nor<strong>the</strong>rn Germany and his<br />
name was reembered in <strong>the</strong> royal line. Eventually his tribe became known<br />
as <strong>the</strong> Inglo-Saxons or <strong>the</strong> Anglo-Saxons, and <strong>the</strong>y invaded <strong>the</strong> Celtic<br />
islands which <strong>the</strong> Romans called Britannicus. After <strong>the</strong>y had been <strong>the</strong>re<br />
<strong>for</strong> some time <strong>the</strong> largest island became known as Inglund. Anglund or<br />
England. Thus, our inept fred.<br />
GADFLY<br />
A mortal earth spirit implicated in discord.<br />
Anglo-Saxon, gad , Gaelic, gad , originally a verb, "to drive from<br />
place to place, as one hounded by insects." Perhaps from <strong>the</strong> Old Norse,
gaddr , to goad or sting. A stinging fly; <strong>the</strong> horse- or deer-fly of Atlantic<br />
Canada. Note <strong>the</strong> related German word, gerte , a wi<strong>the</strong> or switch, <strong>the</strong><br />
pointed string of an insect.<br />
GALLOWS<br />
A mortal earth spirit identified with <strong>the</strong> lowland<br />
mummer's-king known as Galoshans.<br />
Middle English, galwes ; Anglo-Saxon, galga . a cross, especially one<br />
constructed <strong>for</strong> <strong>the</strong> purpose of hanging miscreants. The gallows was<br />
actually a doubled cross consisting of two upright poles and a single cross<br />
bar from which <strong>the</strong> hanging rope was suspended. From this gallows bird ,<br />
a person deserving of death by hanging. May confer with <strong>the</strong> Latin, Gallus ,<br />
a Gaul, an enemy deserving death by hanging. The Old French galouche ,<br />
from which we have <strong>the</strong> English galosh , a wooden shoe, may confer. The<br />
god-king Galoshan may have his name from Gallus + shan , <strong>the</strong> latter<br />
from <strong>the</strong> Old Norse tongue, describing a hard cruel, uemotional person.<br />
Thus, a Gaullish king whose enemies considered him worthy of hanging.<br />
The name appears in Gaelic as gall , a <strong>for</strong>eigner, a lowlander, a stranger,<br />
from Gallus , a Gaul (from France or Britain), <strong>the</strong> first people to visit<br />
Ireland and Scotland in pre-Roman times. Confers with <strong>the</strong> Cymric gal , a<br />
foe or enemy and with <strong>the</strong> English word guest , a hostage.<br />
T.K. Pratt says this spirit persists in Atlantic Canada as an<br />
adjective, "often applied to children." In use it has <strong>the</strong> traditional<br />
meaning, "wicked, villainous, born to be hanged...someone with a devilish<br />
or guilty look...who needs to be watched... evil-looking, jealous sneaky,<br />
conniving."Alternate local spellings include gallous and gallus .<br />
In earlier days, <strong>the</strong> galoshans were mummers who ranged lowland<br />
Scotland and nor<strong>the</strong>rn England playing <strong>the</strong> same role as <strong>the</strong> Gaelic duin<br />
calluinn (which, see). Originally, <strong>the</strong>se disguisers were at large on<br />
Samhainn eve (Hallowe'en) but with changes in <strong>the</strong> calendar <strong>the</strong>ir festival<br />
was sometimes moved to <strong>the</strong> Yuletide. In Galloway <strong>the</strong> guisers became<br />
known as <strong>the</strong> Yule Boys and per<strong>for</strong>med on Christmas Eve, but in most<br />
ditricts <strong>the</strong>ir activities were at Hogmanay Old Style (October 31) or<br />
Hogmanany New Style (January 1).<br />
When Thomas Wilkie saw <strong>the</strong> galoshans, or galoshons, at
Roxburghshire, he described <strong>the</strong>m as "always dressed in white. They<br />
appear like so many dead persons robed in <strong>the</strong>ir shrouds, who have risen<br />
from <strong>the</strong>ir narrow homes; and <strong>the</strong> similie is improved from <strong>the</strong>ir faces<br />
being painted all dark blue. Their mutches (linen headpieces) are<br />
sometimes adorned with ribbons of diverse colours, but <strong>the</strong>se seldom<br />
enter into <strong>the</strong>ir dresss."217 David Fergus explains that mutches were "like<br />
dunces caps". Ano<strong>the</strong>r observer said <strong>the</strong>y were "casques, shaped like a<br />
mitre", similar to <strong>the</strong> hoods worn by <strong>the</strong> American Klu Klux Klan. These<br />
house-visitors were very like <strong>the</strong> belsnickers of Lunenburg County, Nova<br />
Scotia, and shared <strong>the</strong>ir requirement that <strong>the</strong>ir faces had to be shielded it<br />
being "bad luck" to be recognized.<br />
While <strong>the</strong>re might be a long following of galoshans , goloshins ,<br />
galatians , gallashens , or gallashuns , <strong>the</strong>re was invariably a leader<br />
entitled The Galoshan , who was somtimes identified as King Galgacus<br />
(literally <strong>the</strong> gallows king). His immediate court consisted of five or six<br />
people who provided entertainment. These were identified by <strong>the</strong> gear<br />
<strong>the</strong>y carried as Sir Alexander (sometimes termed <strong>the</strong> Black Knight), <strong>the</strong><br />
King of Macedon, <strong>the</strong> Farmer's Son, <strong>the</strong> Admiral and <strong>the</strong> Doctor. There was<br />
frequently a minor character attached to this group, variously called <strong>the</strong><br />
Devil, Judas, or Beelzebub.<br />
When <strong>the</strong> guisers arrived at a door, <strong>the</strong>y announced <strong>the</strong>mselves with<br />
<strong>the</strong> equivalent of <strong>the</strong> calluinn rhyme:<br />
Rise up guyidwife, and shak your fea<strong>the</strong>rs,<br />
Dinna think you chase off beggars;<br />
We're only bairns come out to play,<br />
So rise up and gie us Hogamanay.<br />
In <strong>the</strong> older versions of this visit a playlet was enacted accompanied<br />
by doggerel verse. The first character to introduce himself was <strong>the</strong> Black<br />
Knight, who made it clear that he intended extortion:<br />
Five of us come to visit, five merrry boys are we,<br />
And know we come a rambling your house <strong>for</strong> to see.<br />
Your house <strong>for</strong> to see sirs, and pleasure here we seek;<br />
217As quoted by David Fergus in "here Come The Goloshans", The<br />
Scots Magazine, Jan. (1982), pp. 421-422.
And what you freely give sirs, we hardly will bespeak.<br />
The Black Knight introduced <strong>the</strong> Farmer's Son and "The Admiral of<br />
<strong>the</strong> Fleet" describing <strong>the</strong> last as "Admiral of <strong>the</strong> hairy caps and all his men<br />
are mine!" David Fergus thought this reference to hairy caps "ra<strong>the</strong>r<br />
puzzling" but one has to recall that <strong>the</strong> first mummers did <strong>the</strong>mselves up<br />
in animal hides.<br />
The original King Galgacus is suposed to have been <strong>the</strong> leader of <strong>the</strong><br />
Gaelic Caledonii who fought successfully against Agricola's Roman's at<br />
Mons Grapius. It is, <strong>the</strong>re<strong>for</strong>e, no surprise to find him entering <strong>the</strong> play in<br />
support of <strong>the</strong> householder. Adressing The Admiral he said:<br />
My head is made of iron, my body's made of steel,<br />
I'll draw my bloody weapon and slay you on this field.<br />
At this a mock battle, using wooden swords took place, but<br />
Galoshans was not as invulnerable as he had said. After he was killed, The<br />
Doctor was called, and he assured all present:<br />
I can cure <strong>the</strong> rout, <strong>the</strong> gout, <strong>the</strong> ringworm, colic and scurvy,<br />
And make old women react as sixteen: full graceful and curvey.<br />
There was much more in <strong>the</strong> way of doggeral, The Doctor haggling<br />
over his fee, but finally using a medicine to revive The King who was<br />
reincarnated as "Jack". There is certainly sexual symbolism here as <strong>the</strong><br />
words "jack," and "jock" once competed with "dick, percy and peter" as<br />
common descriptives of <strong>the</strong> male penis.218 Here we have ano<strong>the</strong>r case of<br />
<strong>the</strong> king going <strong>down</strong> to ritual death to be reincarnated in a more powerful<br />
<strong>for</strong>m.<br />
The business of <strong>the</strong> galoshans complete, <strong>the</strong> character known as<br />
Judas, or beelzebub, now made rounds of <strong>the</strong> household members, his<br />
words making it clear that he was <strong>the</strong> company's treasurer:<br />
Here come I, Old Beelzebub,<br />
Over my shoulder I carry a club;<br />
And in my hand a dripping pan,<br />
218Bryson, Bill, The Mo<strong>the</strong>r Tongue, New York (1990), p. 216.
I think myself a jolly old man.<br />
This little box speaks without tongue.<br />
If ye ha'e any coppers, pop in one.<br />
As a rule countryfolk were quite willing to recompense <strong>the</strong><br />
mummers <strong>for</strong> <strong>the</strong>ir entertainment, which finally devolved into stepdancing,<br />
singing and simple pantomine skits. If <strong>the</strong> galoshans were a<br />
welcome diversion in <strong>the</strong> pre-television era, <strong>the</strong>re were always a few<br />
sour-faced guizards who beat <strong>the</strong>m out of <strong>the</strong> house without a penny.<br />
Although <strong>the</strong> galoshans were originally acted by young bucks, who<br />
were sexually able, <strong>the</strong>ir chores were eventually handed over to much less<br />
mature lads, versions being enacted in Canada and Scotland until <strong>the</strong> end<br />
of <strong>the</strong> First World War. One reporter to The Scots Magazine, stated that<br />
"Biggar was probably <strong>the</strong> last localkity in Scotland where <strong>the</strong> traditional<br />
Goloshans play was regularly per<strong>for</strong>med. For hundreds of years teams of<br />
children used to tour <strong>the</strong> town and <strong>the</strong> villages in <strong>the</strong> neighbourhhood,<br />
per<strong>for</strong>ming a version of <strong>the</strong> play and collecting money to buy fuel <strong>for</strong> <strong>the</strong><br />
massive bonfire that was lit every Hogamanay in <strong>the</strong> middle of <strong>the</strong> burgh's<br />
main street. The black-out during Hilter's War put an end to <strong>the</strong> bonfire,<br />
and when <strong>the</strong> bonfire went, <strong>the</strong> play also died out."219<br />
Compare <strong>the</strong> above with <strong>the</strong> actions of <strong>the</strong> Newfoundland mummers;<br />
<strong>the</strong> New Brunswick callithumpians; <strong>the</strong> Prince Edward Island horribles and<br />
<strong>the</strong> belsnickers, santa clawers, guisers, calluinn men, and first-footers of<br />
Nova Scotia. All involve <strong>the</strong> ritual death and and reincarnation of a godking.<br />
GENIE<br />
The befind or cowalker of an individual.<br />
Largely Acadian French, <strong>the</strong> individual guardian gifted on an<br />
individual at birth.<br />
GENIUS ASTRAL<br />
219From <strong>the</strong> column, "A Quick Look Around Scotland", The Scots<br />
Magazine, pp. 534-535.
English, from Latin genius , a tutelary deity, <strong>the</strong> genius, or spirit,<br />
of a person or place, from genere , to beget. Originally conceived as a<br />
masculine entity. In times past many Roman households had <strong>the</strong>ir<br />
individual genius, worshipped along with <strong>the</strong> lares and penates. In time<br />
this primary idea was lost and this spirit was considered to be a<br />
disembodied guardian of a land, a town or an island. In this last case,<br />
where <strong>the</strong> island was isolated and unimportant, <strong>the</strong> genius was often illtempered.<br />
These spirits were often thought to represent <strong>the</strong> collective<br />
soul of men lost in <strong>the</strong> nearby sea.<br />
There are two islands North American islands that deserve special<br />
consideration as a possible western terminus <strong>for</strong> ships of <strong>the</strong> dead: The<br />
first is anciently charted as Isle Sablon, or “Sable Island,” which is “<strong>the</strong><br />
island of sand.” It is far out in <strong>the</strong> Atlantic sou<strong>the</strong>ast of Nova Scotia, and<br />
on early maps is shown across <strong>the</strong> Cabot Channel from <strong>the</strong> mythic isles of<br />
St. Croix and Arrendonda (St. Brendon’s Isle). No o<strong>the</strong>r spot on earth has<br />
claimed <strong>the</strong> bones of as many ships as this “Graveyard of <strong>the</strong> Atlantic”<br />
(200 are on record <strong>for</strong> <strong>the</strong> nineteenth century alone). In <strong>the</strong> eighteenth<br />
century this crescent-shaped mass of sand had a few trees and was <strong>for</strong>ty<br />
miles in length. The island is surrounded by <strong>the</strong> sand bars stretching <strong>for</strong><br />
miles in every direction, and <strong>the</strong> water is so shoal that <strong>the</strong>re is<br />
sometimes a continuous line of breaking waves over a distance of fifty<br />
miles, In addition to <strong>the</strong>se bars <strong>the</strong>re are rocky projections at <strong>the</strong> two<br />
end of <strong>the</strong> island. The Gulf Stream, <strong>the</strong> Labrador Current and a <strong>the</strong> Cabot<br />
Stream from <strong>the</strong> St. Lawrence River all intersect here, and <strong>the</strong> currents<br />
are erratic. Like <strong>the</strong> tail of <strong>the</strong> Newfoundland Banks this is a place of<br />
fogs and storm. Captain Darby, a <strong>for</strong>mer superintendent of <strong>the</strong> island<br />
wrote that: “The most wrecks occurring here take place from error in<br />
longitude. I have known vessels from Europe that had not made an error of<br />
one half degree till <strong>the</strong> came to <strong>the</strong> banks of Newfoundland, and from<br />
<strong>the</strong>re, in moderate wea<strong>the</strong>r and light <strong>wind</strong>s, have made errors of from<br />
sixty to one hundred miles.” This was partly attributed to compass<br />
abberations but also thought to be a function of <strong>the</strong> south westerly<br />
currents in that area of <strong>the</strong> ocean. Projecting <strong>the</strong> loss of land mass back<br />
into <strong>the</strong> past, one researcher guessed that <strong>the</strong> island might have been 200<br />
miles long when Champlain visited Acadia, and that <strong>the</strong> hills that stood<br />
upon it were as much as 800 feet high. Wea<strong>the</strong>ring and erosion by water<br />
and <strong>wind</strong> has reduced <strong>the</strong> width to about a quarter mile and has<br />
diminished <strong>the</strong> length to one mile. The trees and o<strong>the</strong>r features which<br />
once characterized its landscape are now almost eradicated, and this is
ano<strong>the</strong>r Atlantic island well on its way to become a lost isle. Writer Bill<br />
Crowell has equated Sable Island with St. Brendan’s Isle, but this is<br />
unlikely since <strong>the</strong> latter is usually shown along with Sable but a little<br />
more to <strong>the</strong> <strong>north</strong>-east. Be<strong>for</strong>e this century <strong>the</strong>re were few saintly men<br />
living on Sable, <strong>the</strong> only residents being “mooncussers and wrackers,”<br />
pirates of <strong>the</strong> worst kind.<br />
Seal Island, fifteen miles off Nova Scotia’s Cape Sable at <strong>the</strong><br />
sou<strong>the</strong>rnmost extremity also counts as a marine hazard and has its<br />
counterpart in Scatarie which is at <strong>the</strong> opposite extreme, about two miles<br />
from sou<strong>the</strong>astern Cape Breton. In 1716 this desolate place was home to<br />
400 fisher folk and served as an outpost to <strong>the</strong> French <strong>for</strong>tress at<br />
Louisbourg. As census taker Sieur de Rique said, “<strong>the</strong> island is a mere<br />
rock, <strong>the</strong> soil being ei<strong>the</strong>r wet or marl-like and it is by no means wooded.<br />
Notwithstanding, <strong>the</strong> English levelled <strong>the</strong> settlement be<strong>for</strong>e <strong>the</strong>y took over<br />
Caper Breton in 1758. According to residents in this century <strong>the</strong> spirit of<br />
<strong>the</strong> past is heavy on this island. At Powers Pond <strong>the</strong>re are supposed to be<br />
guardians of buried treasure. And this is not <strong>the</strong> end of it. Locals have<br />
said, “<strong>the</strong>re’s gold on <strong>the</strong> island all right, lots of it...but no one on Scatarie<br />
ever got any of it. No one dared to dig it up...”<br />
In addition <strong>the</strong>re are ghosts of marine disasters and those that are<br />
revenants left from <strong>the</strong> French occupation. Former resident Abbie<br />
Spenser has said: “There was a French burying ground under our house.<br />
When we’d wake in <strong>the</strong> morning <strong>the</strong> bed would be shaking <strong>for</strong> no reason.<br />
Be going to talk on <strong>the</strong> telephone..<strong>the</strong> telephone be shaking in your hand.<br />
Then we’d hear <strong>the</strong> oil barrels roll.” After <strong>the</strong> barrel-rolling Abbie’s<br />
husband Edgar would check out <strong>the</strong> upstairs room where this knocky-booh<br />
was active but could never find as much as a kitten of dust stirred from<br />
place. When <strong>the</strong> ship “Ringhorn was lost during August 1926 <strong>for</strong>erunners<br />
turned up at a shore building as “eight or nine men in oilcloths.” They<br />
walked in and ga<strong>the</strong>red around <strong>the</strong> fire at 2 o’clock in <strong>the</strong> morning. But<br />
when <strong>the</strong> sleepy observer rubbed his eyes and had a closer look <strong>the</strong>y were<br />
gone. Since <strong>the</strong>n <strong>the</strong>se shades have been seen individually and in groups<br />
and <strong>the</strong> bells of <strong>the</strong> ship have been heard ringing disaster over a vacant<br />
landscape.<br />
Saint Paul’s Island which stands off <strong>the</strong> <strong>north</strong>-western coast of<br />
Cape Breton lays claim to being <strong>the</strong> “Graveyard of <strong>the</strong> Gulf (of Saint<br />
Lawrence).” It is little more than 3 square miles of solid rock and is only
ivalled by Seal, Scatari and Cape Sable Islands in <strong>the</strong> danger of its<br />
undersea geography. This dome-shaped island, fourteen miles from <strong>the</strong><br />
mainland has great sea-cliffs that rise straight up from <strong>the</strong> water. Half a<br />
mile from shore, <strong>the</strong> passage is deep and safe, but closer than that a ship<br />
is likely to flounder on sharp-edges rocks which are only a few feet below<br />
<strong>the</strong> surface. There are only two relatively safe landing places, one on <strong>the</strong><br />
<strong>north</strong>-east coast, <strong>the</strong> o<strong>the</strong>r on <strong>the</strong> south-west. At that every nearby<br />
headland, and almost every shoal is named after a ship lost <strong>the</strong>re. Oddly,<br />
jurisdiction over <strong>the</strong> island was denied by both neighbouring provinces<br />
until 1882, when New Brunswick and Nova Scotia simultaneously erected<br />
life-saving stations without in<strong>for</strong>ming one ano<strong>the</strong>r. This move was<br />
prompted by <strong>the</strong> annual recovery of human bones from <strong>the</strong> island. The<br />
remains were always found huddled in protective stances in <strong>the</strong> lee of<br />
headlands suggesting that many people survived shipwreck but not <strong>the</strong><br />
harshness of St. Pauls Island.<br />
Ano<strong>the</strong>r contender <strong>for</strong> <strong>the</strong> title “Graveyard of <strong>the</strong> Gulf,” is Ile d’<br />
Anticosti. The site of four hundred shipwrecks in <strong>the</strong> eighteenth and<br />
nineteenth century, this island is about one-third larger than Prince<br />
Edward Island, and stands directly at <strong>the</strong> mouth of <strong>the</strong> St. Lawrence River.<br />
Because of <strong>the</strong> problems with shipwreck cabins were erected here to<br />
house castaways. They were apparently not always well provisioned. In<br />
1828 a timber ship named <strong>the</strong> “Granicus,” floundered on Anticosti and in<br />
<strong>the</strong> spring a passing schooner took shelter <strong>the</strong>re and found <strong>the</strong> butchered<br />
and cooked remains of twenty people and one large, well fed man,<br />
swinging in his hammock, but as dead as <strong>the</strong> o<strong>the</strong>rs.<br />
Reginald Scott, an eccentric writer and <strong>the</strong> debunker of witchcraft<br />
during <strong>the</strong> time of King James I of England, claimed that he interviewed<br />
<strong>the</strong> spirit of <strong>the</strong> largest Hebridean Island. According to him <strong>the</strong> “genius<br />
astral” of that place embodied itself as a little man, or brownie. This<br />
creature explained that he had served several similar tenures in o<strong>the</strong>r<br />
parts of <strong>the</strong> world, being bound to each successive place <strong>for</strong> a set time.<br />
The Indians regarded some of <strong>the</strong> Atlantic islands as pervaded by similar<br />
spirits which might show <strong>the</strong>mselves as balls of light, as ghost-figures,<br />
as animals, as humanoids. The wolf-dogs of <strong>the</strong> Fundy Isles would be one<br />
example of O<strong>the</strong>rworld creatures made incarnate among men. Toby<br />
Island is situated at <strong>the</strong> mouth of Medway Harbour, Nova Scotia, a little<br />
southwest of Hell Bay. Here men have encountered <strong>the</strong> “seaweed man,”<br />
“all covered with eel grass.” This spirit of <strong>the</strong> island was not very
powerful being nothing more than a construct which quickly dissolved<br />
“into a pool of water and salt-water plants.” Sometimes island spirits<br />
are observed as <strong>the</strong> wraith-like chabi , “a ghost, or spirit separated from<br />
its body.” This word relates to <strong>the</strong> Penobscot tchibatigosak, “to cause<br />
surprise, and to chibi. startle. In <strong>the</strong> most extreme situation <strong>the</strong> genius of<br />
an island was completely invisible, its presence detected only in its<br />
movements from place to place.<br />
Where islands were named <strong>for</strong> animals, or parts of animals, it used<br />
to be understood that this was not a metaphor, but recognition of <strong>the</strong> fact<br />
that this animal had its spirit embedded in <strong>the</strong> land. Thus we note <strong>the</strong><br />
Penobscot Mandawessoe, “Groundhog Island;” Awasoos, “Bear Island;<br />
Pikshimmenahan, “Pig Island, all in Maine; and Ednkimnineck, “Island of<br />
<strong>the</strong> Deer,” east of Passamaquoddy Bay in New Brunswick. The latter<br />
continues to be identified as Deer Island in English. A similar remnant of<br />
<strong>the</strong> past is found in Partridge Island at <strong>the</strong> mouth of <strong>the</strong> Saint John River.<br />
In a fair number of cases <strong>the</strong> islands of this type were recognized as<br />
shape- changed creatures hunted <strong>down</strong> by Glooscap. In a few situations<br />
islands have been named after a dominant plant-spirit; thus,<br />
Atehebemenok, “Cherry Island,” and Skukoal, “Grass Island.”<br />
We do not know what name <strong>the</strong> Indians gave McNutt’s Island,<br />
which stands at <strong>the</strong> mouth of Shelburne Harbour, but <strong>the</strong> French termed it<br />
Ile Rasoir, “The Razor,” and <strong>the</strong> adjacent harbour was known as Port-<br />
Raisor until <strong>the</strong> year 1755. The name has been suggested as referring to<br />
<strong>the</strong> shape of some part of <strong>the</strong> harbour but is more likely related to <strong>the</strong><br />
presence of razor- or jackknife-clams (Ensis directus) in <strong>the</strong> tidal flats.<br />
Clarence d’Entremont thought that <strong>the</strong> English name “Roseneath” (neath:<br />
low) which was visited on <strong>the</strong> island and “Roseway,” <strong>for</strong> <strong>the</strong> harbour, were<br />
corruptions of <strong>the</strong> older French name but <strong>the</strong>se seems highly unlikely.<br />
The island may have had very early visitors if <strong>the</strong> scratchings<br />
discovered on a rock near <strong>the</strong> <strong>for</strong>mer light-station can be believed. Dr.<br />
Barry Fell, a one-time lecturer at Harvard, translated <strong>the</strong> words as:<br />
“inscribed and left behind as a memorial to Chief Kese.” His people did<br />
not populate <strong>the</strong> island, leaving that to Alexander MacNutt who <strong>for</strong>med an<br />
association to sub-divide <strong>the</strong> island during <strong>the</strong> sixteenth century. A<br />
contemporary said that <strong>the</strong> island was “a very wild place,” and wondered<br />
why o<strong>the</strong>rs might want to settle <strong>the</strong>re. Lieutenant-Governor Johnathan<br />
Belcher guessed that MacNutt was at least, “an erratic individual whose
proposals need to be watched.” Never<strong>the</strong>less, MacNutt was able to<br />
persuade thirty-five men to take deeds to fifty acre lots “many of which<br />
were inaccessible.” Fortunately most of <strong>the</strong> grantees had sober second<br />
thoughts, but MacNutt and his bro<strong>the</strong>r Benjamin settled <strong>the</strong>mselves on a<br />
250-acre facing <strong>the</strong> only accessible harbour on <strong>the</strong> island. “Colonel”<br />
MacNutt removed himself to <strong>the</strong> American colonies at <strong>the</strong> time of <strong>the</strong><br />
Revolutionary war, and since nei<strong>the</strong>r he nor his bro<strong>the</strong>r had offspring <strong>the</strong><br />
property passed to a nephew and was settled by strangers. In 1942, <strong>the</strong><br />
government built a <strong>for</strong>t <strong>the</strong>re, but today it is uninhabited, even <strong>the</strong><br />
lighthouse being automated and devoid of people.<br />
Allison Mitcham has suggested that <strong>the</strong> desolation of ruined houses<br />
has given rise to an uneasiness about <strong>the</strong> island, but one mainlander put<br />
<strong>the</strong> trouble this way: “There are snakes <strong>the</strong>re and toads. ..so big you<br />
wouldn’t believe your eyes. I touched what I thought was a big stone with<br />
<strong>the</strong> tip of my foot. It turned out to be a toad, but it was ten times normal<br />
size. And <strong>the</strong> snakes!...There black...I used to think of building a cottage on<br />
<strong>the</strong> island, but I feel kind of strange <strong>the</strong>re. There are o<strong>the</strong>rs things I could<br />
tell but no one would believe...” As we’ve said, <strong>the</strong> islands have <strong>the</strong>ir<br />
spirits.<br />
The most rudimentary <strong>for</strong>m of spirit <strong>for</strong> any object was considered<br />
to be a sphere of light. When Indian magicians wished to travel as<br />
<strong>for</strong>erunners, <strong>the</strong>y entered a trance state in which <strong>the</strong>ir soul was seen to<br />
leave <strong>the</strong> body as a glowing ball of light. The genius of an island was a<br />
spirit in its own right and might appear in this same <strong>for</strong>m. Cape Sable<br />
Island, not to be confused with <strong>the</strong> “Graveyard of <strong>the</strong> Atlantic,” is located<br />
off <strong>the</strong> south-western edge of Nova Scotia. It is nearly two islands joined<br />
by a central isthmus and a baymouth bar. The highest land on <strong>the</strong> more<br />
nor<strong>the</strong>rn coast is <strong>the</strong> wooded, appropriately named Spirit Hill which looks<br />
out on Ghost Rock. Lights of indefinite shape and origin have been seen<br />
<strong>the</strong>re. At <strong>the</strong> south, a ball of fire is seen on a regular schedule “at two<br />
o’clock in <strong>the</strong> morning,” once each year. In historic times men have been<br />
paced by this moving sphere of light and one island tried to destroy it<br />
with his shotgun. When he fired <strong>the</strong>re was a backward discharge of energy<br />
and <strong>the</strong> barrel of his gun exploded with influencing <strong>the</strong> light in any way. It<br />
has been noted here, as elsewhere, that <strong>the</strong>se balls of light often appear<br />
be<strong>for</strong>e a storm, becoming agitated in proportion to <strong>the</strong> severity of <strong>the</strong><br />
coming upheaval. Dark Harbour, on Grand Manan Island, has a similar<br />
haunt, but here <strong>the</strong> light typically consolidates into <strong>the</strong> <strong>for</strong>m of a woman
dressed in Indian garb whose body seems entirely enveloped in flame. A<br />
variant is <strong>the</strong> Tracadie Light which appears over <strong>the</strong> Northumberland<br />
Strait in nor<strong>the</strong>rn New Brunswick.. It is not bound to any island and has<br />
been known to serve as a beacon <strong>for</strong> fishermen trying to escape storms.<br />
A little west of Cape Sable is La Have Bay, which stands be<strong>for</strong>e <strong>the</strong><br />
La Have River, <strong>the</strong> site of a famed “lost” French fur-trading outpost. When<br />
Nicholas Deny and his contemporary Commander de Razilly were here in<br />
1634, <strong>the</strong>y took on an Indian guides and explored <strong>the</strong> coast as far as Baie<br />
Mirligaiche (Mahone Bay), “a place about three leagues in depth filled with<br />
numerous islands.” Among <strong>the</strong>se <strong>the</strong>ir interpreter pointed out one which<br />
was “a quarter of a league in circuit, a bare rock covered with scrub trees<br />
looking like hea<strong>the</strong>r.” This man said that <strong>the</strong> Indians never landed <strong>the</strong>re.<br />
“We asked him <strong>the</strong> reason,” said Denys, “and he replied that if a man ever<br />
set foot on this island a fire would seize upon and destroy his privy parts.<br />
This af<strong>for</strong>ded us matter <strong>for</strong> laughter. However when de Razilly attempted<br />
to get a priest to go <strong>the</strong>re and exorcise <strong>the</strong> spirit, <strong>the</strong> man emphatically<br />
refused.”<br />
The problem with shape-changers is <strong>the</strong>ir tendency to change <strong>the</strong>ir<br />
minds, thus island spirits can pass through many configurations. Duck<br />
Island is too small to appear on regularly scaled maps, being only 200<br />
yards long and 100 yards wide, but it tits in <strong>the</strong> ocean, off <strong>the</strong> south coast<br />
of Nova Scotia, a few miles east of Halifax. The island is flat and almost<br />
inaccessible because of <strong>the</strong> cliffs that surround it. In this place men have<br />
heard <strong>the</strong> “rowing man,” an invisible creature pulling at <strong>the</strong> oars of an<br />
unseen boat. Mr. Isaac Doyle who attempted to camp <strong>the</strong>re had his cap<br />
ripped from his head by invisible hands and returned to his head with “a<br />
weight like that of lead.” Afterwards he heard a sound he described as<br />
like that “of fifty wine bottles being broken against a cliff.” Still later<br />
he heard sounds of something being buried. On ano<strong>the</strong>r occasion a group of<br />
men observed three birds of some unknown species perched on <strong>the</strong> only<br />
three spruce trees growing upon <strong>the</strong> island. One was coloured blood red,<br />
ano<strong>the</strong>r black, and <strong>the</strong> third, white.<br />
The names of islands are often strong clues to <strong>the</strong>ir nature. There<br />
are two places named Devils Island in Nova Scotia, <strong>the</strong> most notorious<br />
being that which stands at <strong>the</strong> <strong>eastern</strong> edge of <strong>the</strong> mouth of Halifax<br />
Harbour. Here. when <strong>the</strong> place was a community of fifty inhabitants, <strong>the</strong><br />
Henneberry House used to show periodic outbursts of cold fire: “You could
put your hand on <strong>the</strong> shingles and <strong>the</strong>y would not be hot even though you<br />
could see <strong>the</strong>m burning.” There were sometimes five or six of <strong>the</strong>se “blue<br />
blazes” attached to <strong>the</strong> home at one time. The owners tried moving <strong>the</strong><br />
house to a new foundation supposing that its location offended <strong>the</strong> spirit<br />
of <strong>the</strong> island but that brought no relief. Sometimes <strong>the</strong> place was<br />
pervaded by a foul odour. The wraith of a dead infant appeared a highchair<br />
when just after <strong>the</strong> parents returned from its funeral, and <strong>for</strong>erunners of<br />
men at sea were often observed. Yielding to this supernatural pressure<br />
<strong>the</strong> family locked <strong>the</strong> house and left it <strong>for</strong> nine months.<br />
When Dave Henneberry reoccupied <strong>the</strong> place it was haunted by <strong>the</strong><br />
sound of falling lumber but he managed to stay on <strong>for</strong> three years. His<br />
bro<strong>the</strong>r John <strong>the</strong>n moved in with his family and immediately heard ghost<br />
furniture being shifted in vacant rooms. Ghostly knocks at <strong>the</strong> door were<br />
left unanswered, <strong>for</strong> in this community <strong>the</strong> human inhabitants never<br />
knocked but walked straight in. The children saw a ghostly seaman<br />
dressed in oilskins, and one young son awoke to find <strong>the</strong> wraith of a child<br />
crying in bed beside him. One group of residents claimed that <strong>the</strong> house<br />
collapsed about <strong>the</strong>m during <strong>the</strong> night. When <strong>the</strong>y fled to <strong>the</strong> yard and said<br />
<strong>the</strong>ir rosaries, <strong>the</strong> house reassembled itself board by board. After this <strong>the</strong><br />
house was demolished but short-sighted neighbours used some of <strong>the</strong> wood<br />
in <strong>the</strong>ir own construction projects. Almost immediately <strong>the</strong>y had bad luck.<br />
Eccentricity is a mark of island spirits. Mr. Stanislas Pothier of<br />
Pubnico, Nova Scotia, has recounted two stories which amplify this point:<br />
L’ile Frisee is “Frost Island, just east of <strong>the</strong> Tusket. For a time a lobster<br />
factory was located here, and once <strong>the</strong> captain of a ship went exploring<br />
while his men were unloading <strong>the</strong>ir catch. He came, at last, to a place<br />
clear of grass and trees, but set with flowers in <strong>the</strong> midst of a clearing.<br />
Since it was early winter he was surprised to find flowers growing so<br />
freely without <strong>the</strong> look of having been touched by frost. He went<br />
immediately back to his crew and suggested <strong>the</strong>y come back with him to<br />
look at this remarkable place. Un<strong>for</strong>tunately he could not find <strong>the</strong> place,<br />
which was unknown to o<strong>the</strong>r men ei<strong>the</strong>r be<strong>for</strong>e or since. Mr. Pothier also<br />
told of two fishermen who saw a pot full of flowers on <strong>the</strong> shore of<br />
nearby Spectacle Island, which is both uninhabited and out-of-<strong>the</strong>-way.<br />
The men rowed on to <strong>the</strong>ir work that day, planning to pick <strong>the</strong> display up<br />
on <strong>the</strong> inward journey, but when <strong>the</strong>y came to this same shore later in <strong>the</strong><br />
day <strong>the</strong>re was nothing of <strong>the</strong> sort to be seen.
GEOWLUDMOSISEG<br />
A mortal earth spirit of <strong>the</strong> Maliseets characterized by<br />
small stature.<br />
Abenaki, simliar to <strong>the</strong> mikumwees of <strong>the</strong> Micmac tribes. Pat Paul<br />
of <strong>the</strong> Tobique Reserve has said that <strong>the</strong>se little people were “often seen<br />
beside or near water places... river banks, marshy grounds, brooksides or<br />
lakeshores.” Like <strong>the</strong>ir European counterparts <strong>the</strong>y were often seen to be<br />
tricksters. They exercised an attractive <strong>for</strong>ce over domestic animals who<br />
came to <strong>the</strong>ir water-side and <strong>the</strong>y often travelled to farms and stables. In<br />
<strong>the</strong>se places <strong>the</strong>y would create annoyance <strong>for</strong> <strong>the</strong> keepers of animals by<br />
braiding <strong>the</strong> hair of <strong>the</strong>ir head and tails. Paul says that elders at Tobique<br />
speak of <strong>the</strong> place named Muskumodeak, which consists of a rock located<br />
on a flat ledge. In <strong>the</strong> middle of <strong>the</strong> rock <strong>the</strong>re is an 18” x 18” section<br />
which looks as if it were mechanically removed. This has left a seat-like<br />
<strong>for</strong>mation in <strong>the</strong> rock. Beneath this <strong>the</strong>re is “a tunnel-like opening” where<br />
entrance is tabooed. It has been suggested that this is <strong>the</strong> haunt of a<br />
obodumkin, a legendary water-creature, or perhaps <strong>the</strong> lair of <strong>the</strong><br />
geowludmosiseg. It has even been suggested that <strong>the</strong> steps and <strong>the</strong> tunnel<br />
are <strong>the</strong> work of <strong>the</strong>se folk in distant times. These structures can no<br />
longer be seen as two hydroelectric dams, built in <strong>the</strong> years between 1953<br />
and 1959, flooded <strong>the</strong> location. An elder once observed <strong>the</strong> “fires” of <strong>the</strong>se<br />
people burning in an area near his home. The peculiarity in this was <strong>the</strong><br />
fact that <strong>the</strong> flames burned high unimpeded by tons of water that fell upon<br />
it from a summer thunderstorm. At this same residence <strong>the</strong> lady of <strong>the</strong><br />
house saw four of <strong>the</strong> little folk passing by. She observed that <strong>the</strong>y were<br />
three youngsters, three boys and a girl, <strong>the</strong> latter dressed “ever so neatly<br />
in a yellow blouse.” They came walking up <strong>the</strong> driveway toward <strong>the</strong> house<br />
and <strong>the</strong>n passed toward <strong>the</strong> back yard. Since <strong>the</strong> normal entry was by way<br />
of <strong>the</strong> back door, she presumed <strong>the</strong>y might be coming to visit, and went to<br />
that door as <strong>the</strong>y disappeared around a corner of <strong>the</strong> house. When whe<br />
opened that door she saw <strong>the</strong> starngers “jumping <strong>for</strong> joy, with <strong>the</strong>ir arms<br />
just a flying and a swinging.” Because she was deaf <strong>the</strong> observer could not<br />
tell if <strong>the</strong>y made any sounds. As she turned to call her husband’s attention<br />
to this peculiarity <strong>the</strong> folk vanished. She did, however, see <strong>the</strong>m again as<br />
<strong>the</strong>y crosssed a road and disappered into a hollow near <strong>the</strong> river. This was<br />
later taken as a death-omen, as several youngsters from <strong>the</strong> reserve died<br />
soon afterward. The geowludmosiseg were sometimes classified as<br />
tricksters and healers and <strong>the</strong>ir sighting was not invariably taken as a
sign of danger. In ei<strong>the</strong>r case it was thought wise to propitiate <strong>the</strong>m with<br />
gifts of tobacco. The healers among <strong>the</strong> folk were said to be capable of<br />
quickly curing flesh wounds, skin disorders and o<strong>the</strong>r less visible<br />
malfunctions. The tricksters “would do <strong>the</strong>ir little tricks in <strong>the</strong> middle of<br />
<strong>the</strong> night...Little tricks like thumping on <strong>the</strong> side of your camp or canoe,<br />
braiding horses manes, tying up clo<strong>the</strong>s on <strong>the</strong> clo<strong>the</strong>s line, or a stone<br />
thrown into <strong>the</strong> still waters where you are quietly fishing...” They could be<br />
coerced and “The tricks would immediately stop after <strong>the</strong> giving of <strong>the</strong><br />
tobacco.” Pat Paul says <strong>the</strong>se folk were a mixed blessing to men: <strong>the</strong>ir<br />
good spirit falling upon men of balanced humour; <strong>the</strong>ir ill will on those<br />
who feared <strong>the</strong>m. At <strong>the</strong> Passamaquoody (Sebayik) Reserve it was claimed<br />
that <strong>the</strong> tiny stone beads found <strong>the</strong>re were made by <strong>the</strong> “little People.”<br />
The beads were described as ranging in size from a millimetre to perhaps<br />
two centimetres in length. “Despite <strong>the</strong> tiny and random configuration of<br />
each stone bead, a hole to allow a thread is available in each, although not<br />
straight in some cases. The beads seem compased of some shale-like<br />
material...” In<strong>for</strong>mation is from <strong>the</strong> Maliseet Nation WWW Home Page,<br />
1996.<br />
GHOST<br />
A mortal earth spirit, usually a materialization of a dead<br />
human.<br />
Anglo-Saxon. gast , life-<strong>for</strong>ce, comparable to <strong>the</strong> Anglo-Norman,<br />
spirit. Once used to identify a demon or <strong>the</strong> Halig Gast (Holy Ghost) of<br />
Christian <strong>the</strong>ology. Formerly considered <strong>the</strong> source of <strong>the</strong> power that<br />
caused objects to locomote, grow and reproduce <strong>the</strong>mselves. Ghosts of<br />
<strong>the</strong> living and God's ghost , or <strong>the</strong> Holy Spirit, used to be cited, but <strong>the</strong><br />
meaning has narrowed to spirits of dead men, whe<strong>the</strong>r denizens of an<br />
unseen world or seen as apparitions, spectres or spooks. Confers with <strong>the</strong><br />
Gothic verb usgaisjan , to terrify. In entitling her book Bluenose<br />
Ghosts , Helen Creighton uses <strong>the</strong> word in <strong>the</strong> older, looser sense of any<br />
diembodied spirit. The word ghost was <strong>for</strong>merly used to identify a corpse<br />
and is still employed to distinguish false images and things having a foggy<br />
appearance. Pratt has noted that ghost bread is one of several<br />
expressions used to describe commercially produced white bread.<br />
Ghosts are occasionally distinguished as runners and revanters, <strong>the</strong><br />
<strong>for</strong>mer being <strong>the</strong> haunts of <strong>the</strong> living; <strong>the</strong> latter, those of <strong>the</strong> dead. Ghosts
have been known to materialize in <strong>the</strong> <strong>for</strong>m which <strong>the</strong>y had while alive; on<br />
<strong>the</strong> o<strong>the</strong>r hand, <strong>the</strong>y may appear as globes of energy or as totem animals.<br />
In all instances, <strong>the</strong>y are properly associated with a deceased individual.<br />
It used to be supposed that <strong>the</strong> internal soul of a man united with his<br />
external soul after death, afterwards moving on to reincarnation,<br />
purgatory, heaven or hell, depending on individual belief. Ghosts<br />
sometimes become bound to an earthly place through <strong>the</strong> trauma of death<br />
by accident or suicide. Infrequently, <strong>the</strong>y agree (often uniuntentionally) to<br />
this binding in <strong>the</strong> interest of guarding a treasure (see guardian).<br />
Sometimes this visual remnant of <strong>the</strong> dead remains to communicate<br />
incomplete business or to give a living individual a glimpse of <strong>the</strong> afterlife.<br />
King Seaman was a wealthy ship builder, living at Minudie, on <strong>the</strong><br />
Fundy shore of Nova Scotia in <strong>the</strong> mid 1800's. He once hosted several<br />
young medical students from Harvard University, leaving <strong>the</strong>m at his home<br />
when he went to attend his business in nearby Amherst. At <strong>the</strong> latter<br />
centre, he witnessed <strong>the</strong> hanging of John Doyle and noted <strong>the</strong> problem that<br />
arose over disposal of <strong>the</strong> body. When <strong>the</strong> locals refused to bury it in <strong>the</strong>ir<br />
cemetary, he agreed to take it home to Minudie <strong>for</strong> a private burial on his<br />
own land. He did as promised, but <strong>the</strong> medical students dug it up in <strong>the</strong><br />
dead of <strong>the</strong> night and secretly carried <strong>the</strong> head back to <strong>the</strong> Boston States.<br />
"After that, many folk in <strong>the</strong> area met <strong>the</strong> headless, John Doyle, on foggy<br />
nights, (always) looking <strong>for</strong> his head."220<br />
A well known Prince Edward Island ghost is supposed to be that of Artie<br />
Webster, an itinerant preacher who fell from <strong>the</strong> back of <strong>the</strong> sway-backed<br />
white horse on which he travelled. White horses are always suspect as<br />
fay-creatures and Artie should not have been at large on Hallowe’en. At<br />
any rate, he was killed beyond New Haven Corner, and on <strong>the</strong> anniversary<br />
of his death, a figure jogging along on a phantom horse has been seen at<br />
exactly this place. Joseph Devereau says that ano<strong>the</strong>r haunt was settled<br />
two hundred yards west of <strong>the</strong> New Haven School, “directly across from<br />
my old home.” Here <strong>the</strong>re was a cellar-hole, all <strong>the</strong> remained of some long<br />
decayed tavern. At Christmas Eve, in <strong>the</strong> remote past, a peddlar was killed<br />
in a fight with a local resident. One a year, ever since, people have seen<br />
<strong>the</strong> <strong>for</strong>m of a man bearing a gunny sack, containing abody, on his shoulders<br />
at <strong>the</strong> spot where <strong>the</strong> altercation took place. Closer home Deverau says<br />
220Halpert, Herbert, A Folklore Sampler, p. 9.
that his family routinely observed a little old lady “moving slowly back<br />
and <strong>for</strong>th across our front lawn” on moon-lit night. It was generally<br />
believed that this was his great-grandmo<strong>the</strong>r, who had lived in that place<br />
all her life. She had been a a lover of flowers and <strong>the</strong> out-of-doors, so it<br />
was assumed that she had “returned to tend her flowers.” Devereux’s aunt<br />
“a strictly truthful and level-headed person” claimed to have seen <strong>the</strong><br />
apparition manny times.<br />
A little fur<strong>the</strong>r on is <strong>the</strong> Old Stewart House at Strathgartney. Here,<br />
on overcast winter nights, a womanwas seen in <strong>the</strong> act of hurrying toward<br />
<strong>the</strong> gateway, but never actually made progress toward it. It was claimed<br />
that this shade was that of a girl who perished at that place in <strong>the</strong><br />
blizzard of 1888.<br />
Joseph Devereux says he had an uncle who was opposed to <strong>the</strong> idea of<br />
supernatural phenomena until one night, while visiting in St. Ca<strong>the</strong>rines he<br />
saw <strong>the</strong> ghost of a departed friend standing behind <strong>the</strong> chair of his son.<br />
The figure finally became indistinct and faded into <strong>the</strong> shadows outside<br />
<strong>the</strong> raech of <strong>the</strong> kerosene lamps. When Joseph mentionmed this sighting,<br />
<strong>the</strong> son said that several members of <strong>the</strong> family had seen this shadow<br />
since <strong>the</strong> death.221<br />
The Ghost at Mount Allison University was supposedly generated at<br />
<strong>the</strong> death of Miss E<strong>the</strong>l Peake, who died by suicide in <strong>the</strong> piano practiserooms<br />
on <strong>the</strong> fourth floor of Hart Hall in 1954. In life, she had been a<br />
specialist in German lieder singing and a teacher of music in a nearby<br />
building known as Beethoven Hall.222<br />
These two buildings were joined to one ano<strong>the</strong>r by a girl's residence<br />
known as Allison Hall. Allison Hall and <strong>the</strong> "conservatory" were both<br />
wooden buildings of Victorian age and were disassembled to make way <strong>for</strong><br />
<strong>the</strong> university library. Hartt Hall was a brick building, and thus escaped<br />
high insurance costs and <strong>the</strong> wreckers ball. The latter building went<br />
through various stages of use, most recently as a residence <strong>for</strong> female<br />
221Devereux, Joseph, “Of Haunts and Spectres,” Weekend Guardian<br />
Patriot, Sat. Dec. 17, 1994, p. 5C.<br />
222For her not entirely candid "In Memorian" see <strong>the</strong> Yearbook, Mount<br />
Alliosn, Twenty-Fifth Edition, 1955, p. 10 (unnumvered pp).
students and afterwards as quarters <strong>for</strong> various university clubs. E<strong>the</strong>l<br />
ei<strong>the</strong>r lived or had studio space on <strong>the</strong> fourth floor of Hartt.<br />
From her death, strange happenings began to trouble that part of <strong>the</strong><br />
university. E<strong>the</strong>l was in no position to sing <strong>the</strong> requiem at her funeral in<br />
Beethoven Hall, but it was observed that <strong>the</strong> person who did was somehow<br />
able to voice notes which were beyond her usual range. Fur<strong>the</strong>r, it was<br />
noticed that <strong>the</strong>y she sounded uncannily like <strong>the</strong> departed teacher. E<strong>the</strong>l's<br />
studio space in Hartt Hall afterwards displayed an errie periodic purple<br />
light which could be sen through a east-facing <strong>wind</strong>ow, but quickly<br />
flickered out when people went to investigate. Students who came to live<br />
on <strong>the</strong> lower levels reported detecting singing, <strong>the</strong> sound or a piano,<br />
footsteps on <strong>the</strong> old oiled floors, and threatening cries from <strong>the</strong> top-most<br />
<strong>wind</strong>ow. Ironically, <strong>the</strong> haunt became installed in rooms eventually given<br />
to <strong>the</strong> Psychology Department.<br />
In <strong>the</strong> 1970's new co-educational residences were erected on <strong>the</strong><br />
campus and Hartt became a place <strong>for</strong> faculty offices and study rooms. In<br />
<strong>the</strong> 1980's Nancy Mortimer noted: "People have been studying on <strong>the</strong><br />
second floor in Hartt Hall and have heard <strong>the</strong> sound of someone walking<br />
<strong>down</strong> <strong>the</strong> stairs and <strong>the</strong>y've looked at <strong>the</strong> stairway and <strong>the</strong>re was no one<br />
<strong>the</strong>re. But <strong>the</strong> sound of <strong>the</strong> footsteps has continued on past <strong>the</strong>m and <strong>down</strong><br />
to <strong>the</strong> first floor."223<br />
The purple light continued to shine and noises were still heard and,<br />
according to Diane Ross, "a guy (and his associates) went up <strong>the</strong>re at night<br />
... They started to climb <strong>the</strong> stairs...and a <strong>wind</strong>ow blew in and a great gut<br />
of <strong>wind</strong> blew all <strong>the</strong> papers off <strong>the</strong> walls and around <strong>the</strong> floor. And (<strong>the</strong><br />
visitor) said this all happened at midnight...They immediately walked<br />
quickly <strong>down</strong> all <strong>the</strong> stairs and left <strong>the</strong> building." Ano<strong>the</strong>r student<br />
remembered <strong>the</strong> retreat as less controlled, noting that <strong>the</strong> "football<br />
player" had actually seen E<strong>the</strong>l and afterwards "left in a panic and fell<br />
<strong>down</strong> <strong>the</strong> stairs and broke both legs."224<br />
Herbert Halpert thought this was <strong>the</strong> first "college ghost" reported<br />
within Canada, but this is not <strong>the</strong> case. The University of New Brunswick<br />
223Halpert, Herbert, A Folklore Sampler, p. 4.<br />
224Halpert, Herbert, A Folklore Sampler, pp. 3-4.
at Fredericton predates Mount Allison by a few years, and had a similar<br />
ghost in <strong>the</strong> Lady Jean Chestnut residence on Charlotte Street. There is<br />
also <strong>the</strong> shade of Mr. Buckle, who haunted King's Collegiate School in<br />
Windsor, Nova Scotia. Buckle and Hebb were headmasters at this boy's<br />
school in <strong>the</strong> years prior to <strong>the</strong> Second World War, "Pa" Buckle being <strong>the</strong><br />
senior of <strong>the</strong> two. In those days, <strong>the</strong> teachers worked shifts as floor<br />
monitors, checking <strong>the</strong> romms and <strong>the</strong> grounds at lights-out. Strangley Mr.<br />
Buckle always drew duty on nights when <strong>the</strong> wea<strong>the</strong>r was blustry, while<br />
young Hebb made his way about on fine nights. As a result of this strange<br />
conincidence, settled moonlit nights came to be known among <strong>the</strong> boys as<br />
"Hebb night." Hebb took part in <strong>the</strong> Second World War, afterwards<br />
returning to King's as headmaster. On his first night in residence <strong>the</strong><br />
Colonel arrived at <strong>the</strong> headmaster's "cottage" on a "Buckle night." Within<br />
its halls he was surprised to hear "Pa's" familiar step since <strong>the</strong> older man<br />
had died a few months be<strong>for</strong>e his return from overseas. When he<br />
attempted to throw <strong>the</strong> light switch, it blinked on and off at him,<br />
suggesting someone had set him up <strong>for</strong> a little joke. He suspected his<br />
daughter, but she was completely baffled by this happening, and his<br />
footsteps were later heard in residences where she could not be accused<br />
of complicity.<br />
Ghosts bound to public buildings are common in <strong>the</strong> region, ano<strong>the</strong>r<br />
example being that of Dean Llwyd of All Saints Ca<strong>the</strong>dral in Halifax. Two<br />
weeks after he died his apparition was seen moving into <strong>the</strong> pulpit at an<br />
appropriate point in <strong>the</strong> Sunday service. A fellow clergyman thought that<br />
his senses had been twisted by <strong>the</strong> loss of his old friends, so he made no<br />
mention of this appearance to o<strong>the</strong>rs in <strong>the</strong> congregation. His experience<br />
was afterwards cooborated by that of two ladies who saw <strong>the</strong> ghost at<br />
exactly <strong>the</strong> same time and place.<br />
Although <strong>the</strong>se ghosts have been recurrent, some have made only one<br />
appearance and have been obvious about <strong>the</strong>ir intentions: Two farmers<br />
named Rossier and Briden lived at Newcastle and had been fishing partners<br />
all <strong>the</strong>ir lives. While <strong>the</strong> latter was fishing alone on <strong>the</strong> Miramichi, his<br />
old friend materialized be<strong>for</strong>e him. "Don't be scared," he said, "You<br />
remember we said that <strong>the</strong> first one who died, we'd come and tell <strong>the</strong><br />
o<strong>the</strong>r one what it was like in <strong>the</strong> o<strong>the</strong>r world? You live <strong>the</strong> same as you've<br />
ever lived and you'll go to heaven...I had to stay <strong>for</strong> a time because I was
not fit to go." Following this <strong>the</strong> ghost vanished.225<br />
Mary L. Fraser was familiar with ghosts that returned to fulfil a<br />
promise. She also thought that "<strong>the</strong> dead cannot rest easily if <strong>the</strong>y have<br />
left debts unpaid, or wrongs done and not righted." In <strong>the</strong> first category<br />
was <strong>the</strong> story of "poor Bill" a Cape Breton fisherman who was drowned in a<br />
squall. When one of his friends put in to shore that same day, he was<br />
greeted by an apparition. The villagers what <strong>the</strong> dead might want of <strong>the</strong><br />
living: "Not a big thing," admitted <strong>the</strong> person who had been approached, "He<br />
asked me to go to his house and ask <strong>for</strong> $4.00 to pay a bill he owed at <strong>the</strong><br />
store." "And did he tell you anything about <strong>the</strong> o<strong>the</strong>r world," <strong>the</strong>y wanted<br />
to know? "Well, I asked him if it were as hard as we were thinking, and he<br />
said, "No not nearly; <strong>the</strong>re is unlimited wisdom and limited justice." No<br />
one was surprised when it was found that <strong>the</strong> amount owing was exactly<br />
four dollars.226 An Antigonish ghost had no interest in money, but<br />
appeared be<strong>for</strong>e his bro<strong>the</strong>r conselling him to remove a log <strong>the</strong> two had<br />
felled to prevent a neighbour from crossing <strong>the</strong>ir property.<br />
While <strong>the</strong>se encounters went well, living men and women did not<br />
always understand that ghosts cannot speak until spoken to. This created<br />
a problem <strong>for</strong> <strong>the</strong> shade of Ewan Mor, who had been a respectable thrifty<br />
old Scot with a com<strong>for</strong>table home and a fat back account. When he found<br />
his sons making withdrawls on his behalf, he took all of his earnings and<br />
his <strong>the</strong>m in a box in <strong>the</strong> barn. Un<strong>for</strong>tunately, he failed to tell his heirs<br />
where <strong>the</strong> cash had been hidden and soon after died. During his lifetime he<br />
had been a congenial host whose home was filled with friends and<br />
wayfarrers. In death, his shade appeared frequently within his <strong>for</strong>mer<br />
residence and people were disuadded from staying <strong>the</strong>re by poltergeistic<br />
disturbancers and <strong>the</strong> constant sound of footsteps. Finally a passerby<br />
found himself sleeping in <strong>the</strong> house and was awakened by <strong>the</strong> ghost.<br />
Sitting bolt upright he blurted out: "In God's name, what do you want?"<br />
Obviously relieved Ewan Mor's shade told him to take up <strong>the</strong> threshing<br />
floor in barn and look <strong>for</strong> a strong box, in which <strong>the</strong>re was money and o<strong>the</strong>r<br />
valuables which should be distributed to <strong>the</strong> family." In <strong>the</strong> morning, <strong>the</strong><br />
stranger told one of <strong>the</strong> old man's sons of his encounter. The valuables<br />
were found and <strong>the</strong> uncanny supernatural happenings ceased.<br />
225Creighton, Helen, Bluenose Ghosts, p. 160.<br />
226Fraser, Mary L., Folklore Of Nova Scotia, p. 52-53.
GHOST SHIP<br />
The ghost of a ship lost at sea, often materialized along<br />
with its original crew-members.<br />
Anglo-Saxon, gast , ghost, spirit, demon. + scip , any large seagoinmg<br />
vessel. Gast , <strong>the</strong> Holy Spirit or Ghost of God. See above entry<br />
treating fire-ships. These are of <strong>the</strong> same class but without <strong>the</strong><br />
pyrotechnics.<br />
For some people <strong>the</strong> history of New England commenced with <strong>the</strong><br />
landing of <strong>the</strong> Pilgrims in 1639. These men and women were Puritan<br />
dissenters from <strong>the</strong> Church of England, who joined sympathizers in <strong>the</strong><br />
New World and <strong>the</strong>n negotiated with <strong>the</strong> Indians <strong>for</strong> land on Long Island<br />
Sound during <strong>the</strong> next spring. Paying no heed to international treaties<br />
<strong>the</strong>se men took delivery of land claimed by <strong>the</strong> Dutch and <strong>the</strong> Swedes. The<br />
latter group invaded <strong>the</strong>ir colony and <strong>for</strong>ced repatriations but <strong>the</strong> town<br />
thrived and was eventually named New Haven in 1650.<br />
Four years prior to that date <strong>the</strong> “Fellowship,” sometimes entitled<br />
“The Great Shippe,” plowed and chopped its way out of New Haven Harbour<br />
in mid-January in a desparate attempt to gain some sort of trade with <strong>the</strong><br />
mo<strong>the</strong>r country. On her mmaiden voyage to England she had 70 prominent<br />
citizens on board along with a local cargo valued at $15,000, a<br />
substantial amount <strong>for</strong> those days. Her captain, George Lambert, admitted<br />
she was “ill-built and walt-sided (overbalanced on one side), and as she<br />
left port <strong>the</strong> Revcerennd Davenport prayed: “Lord if it chances to be thy<br />
pleasure to bury <strong>the</strong>se our friends at <strong>the</strong> bottom of <strong>the</strong> sea, thy will be<br />
done. Never<strong>the</strong>lesss...”<br />
As expected <strong>the</strong> winter passed with no word of <strong>the</strong> “Fellowship” or<br />
any notice that she had been sighted by any o<strong>the</strong>r ship. Ano<strong>the</strong>r winter<br />
past but in June 1647, a waterfront observer ran into town shouting that<br />
<strong>the</strong> long absent ship was sailing into <strong>the</strong> harbour “all against <strong>the</strong> <strong>wind</strong>.”<br />
To see this miracle, o<strong>the</strong>rs clusterred at <strong>the</strong> shore, and saw her sailing,<br />
not on <strong>the</strong> water, but in <strong>the</strong> sky. Those who were present saw that she<br />
was indeed making way against <strong>the</strong> <strong>wind</strong> and sailing at about <strong>the</strong> height of<br />
her own mainmast. At first she was as expected, Campatin Lamberton<br />
being seen sword in hand standing on <strong>the</strong> quarterdeck. However, as <strong>the</strong>y
watched <strong>the</strong> ship broke apart in <strong>the</strong> sky as if battered by waves.<br />
BNoiselessly whe disassembled into fragments of wooden and cloth, and<br />
<strong>the</strong> battered sail-less hulk sank into an adjacent cloud bank. Everyone<br />
present agreed that <strong>the</strong>y had seen a hindrunner of <strong>the</strong> actual sinkinmg<br />
somewherre at sea. The Reverend Davenport’s successor said: “A ship of<br />
like dimensions with her canvas and colours aboard (although <strong>the</strong> <strong>wind</strong><br />
was nor<strong>the</strong>rnly)) appeared in <strong>the</strong> air coming up from <strong>the</strong> harbours mouth<br />
west from <strong>the</strong> town, seemingly with her sails filled under a fresh gale,<br />
holding her course <strong>north</strong> and continuing under observation, sailing against<br />
<strong>the</strong> <strong>wind</strong> <strong>for</strong> <strong>the</strong> space of an half hour. Coming close, her main seemed to<br />
blow off but was left handing in <strong>the</strong> shrouds; <strong>the</strong>n her missen top, <strong>the</strong>n all<br />
her masting seemed blown away. Quickly after <strong>the</strong> hulk brought to a<br />
careen, She vanished quickly into a smoky cloud.” Edward Hopkins added<br />
that <strong>the</strong> great smoke into which this death-ship vanished came from <strong>the</strong><br />
landward side. “But some saw her sink in <strong>the</strong> water...”<br />
The ghost ship of Port Mouton appears following an eleven year<br />
cycle, always at <strong>the</strong> same time of year and always in thick o' fog. The<br />
harbour <strong>the</strong>re is nearly land-locked byt this huge square-rigged ship never<br />
has difficulty making entry and goes through all <strong>the</strong> procedures of landing<br />
including <strong>the</strong> sounds, and sights, of running chains and <strong>the</strong> splash of an<br />
iron anchor. A longboat is lowered and heads <strong>for</strong> shore, its oar-locks<br />
muffled, an officer steering at <strong>the</strong> stern. The longboat heads <strong>for</strong> an inlet<br />
and rows toward a tree on <strong>the</strong> riverbank. Here <strong>the</strong> mo<strong>the</strong>r ship and all <strong>the</strong><br />
attendant shades vanish. This ship might be counted as a treasure<br />
guardian, although nothing has ever been recovered from <strong>the</strong> riverbank.<br />
GIANT<br />
A mortal earth spirit marked by a huge physique.<br />
Anglo-Saxon, ge, + ent , often seen without <strong>the</strong> prefix; thus, ent .<br />
The Anglo-Saxon prefix ge corresponds with y and is thought to have <strong>the</strong><br />
same sense as <strong>the</strong> Latin word con , toge<strong>the</strong>r. Ent , or ant , confers with<br />
emmet , <strong>the</strong> archaic word <strong>for</strong> an insect thought to have characteristics in<br />
common with <strong>the</strong> "big people" of <strong>the</strong> elder world. The word resembles <strong>the</strong><br />
Old French jaiant and <strong>the</strong> modern French, geant , and both may relate to<br />
<strong>the</strong> Low Latin gagas , of huge size. This last word is <strong>the</strong> root <strong>for</strong><br />
gigantic . Similar to <strong>the</strong> Cornish muryan , from mury , in counless<br />
numbers (as insects) + an , <strong>the</strong> old ones. From <strong>the</strong> <strong>for</strong>mer we have <strong>the</strong>
family name Murray , while <strong>the</strong> latter resembles <strong>the</strong> Gaelic annrath , a<br />
stranger or wanderer.<br />
As noted elsewhere, <strong>the</strong> giants were considered <strong>the</strong> first creation of<br />
<strong>the</strong> immortal gods and it is suspected that <strong>the</strong>ir home was originally<br />
beneath <strong>the</strong> western ocean (<strong>the</strong> Atlantic) or on "islands" far out on this<br />
salt-water sea. The giants were known in classical and Norse mythology,<br />
but <strong>the</strong> English giant seems to have been borrowed from Celtic traditional<br />
lore. It is certainly <strong>the</strong> Fomorian sea-giants that survive in <strong>the</strong> medieval<br />
romances and in <strong>the</strong> nursery tales, where <strong>the</strong>y are represented as<br />
unsociable but somewhat bumbling adversaries of <strong>the</strong> heroes. In <strong>the</strong> elder<br />
days, <strong>the</strong> "little people" were said to be about two-and-a-half feet in<br />
height; <strong>the</strong> race of men, averaged a little over five feet, while <strong>the</strong> gods<br />
measured around eight feet. The giants topped all of <strong>the</strong>se beings at<br />
twelve feet.<br />
The giants may have been identified with ants as a means of<br />
diminishing <strong>the</strong>ir stature (and <strong>the</strong>ir power) after <strong>the</strong>y were defeated by<br />
<strong>the</strong> <strong>for</strong>ces of men allied with <strong>the</strong> gods. It is, however, more likely that<br />
<strong>the</strong>y were seen as "one with <strong>the</strong> ants" from <strong>the</strong> fact that <strong>the</strong>y lived in<br />
underground digs, and were seen as insect-like in <strong>the</strong>ir social<br />
organization, specialization of labours, and lack of individual initiative.<br />
There is ano<strong>the</strong>r matter: a suggestion that shape-changing (which was <strong>the</strong><br />
chief magic of <strong>the</strong> Fomors) involved a mass-energy loss each time it was<br />
accomplished. Thus, it is recorded that <strong>the</strong> god-like Tuatha daoine were<br />
"originally gigantic in size but, with <strong>the</strong> enroachment of Christianity, as<br />
<strong>the</strong>y diminished in importance, <strong>the</strong>y correspondingly d<strong>wind</strong>led in size." It<br />
would appear that <strong>the</strong> matter was more complex than this, <strong>for</strong> it may be<br />
noted that <strong>the</strong> korridgwens, who are <strong>the</strong> little people of Cornwall, were<br />
tied to a life-cycle that demanded a loss of size: "<strong>the</strong> shape-shifting<br />
operation leads to a miniscule reduction in normal size. This species<br />
diminishes in size gradually until <strong>the</strong> last stage is reached and <strong>the</strong> fairies<br />
end <strong>the</strong>ir days as ants, or muryans as <strong>the</strong>y are called in Cornwall." It is<br />
obvious why it is considered unlucky to kill ants in that part of <strong>the</strong> world!<br />
The giants that were defeated on <strong>the</strong> western shores of Europe were<br />
saved from <strong>the</strong> fate of joining <strong>the</strong> ants since <strong>the</strong>y were magically bound to<br />
<strong>the</strong> land by <strong>the</strong> druids of <strong>the</strong> Tuatha daoine and <strong>the</strong> scalds of Odin. Those<br />
not eliminated at that time were chased to ground by <strong>the</strong> Christian saints.<br />
A particularly memorable giant-killer was Saint Olaf, or Olave, who sailed
out of Britain tracking <strong>the</strong>se un<strong>for</strong>tunate people to <strong>the</strong> islands of <strong>the</strong><br />
Nor<strong>the</strong>rn Sea.<br />
Gurn used her powers of <strong>for</strong>e-telling to spot Olaf's ship on its way<br />
to her island of Kunnan. She sent her giant-husband Andfind to <strong>the</strong> beach<br />
where, "he blew his breath against <strong>the</strong> saint with all his strength. But<br />
Olaf was more mighty than he; his ship flew unchecked through <strong>the</strong><br />
billows like an arrow from <strong>the</strong> bow. He steered direct <strong>for</strong> our island.<br />
When <strong>the</strong> ship was near Andfind thought he might crush it in his hands and<br />
drag it to <strong>the</strong> bottom as he had often done with o<strong>the</strong>r ships. But Olaf, <strong>the</strong><br />
terrible, stepped <strong>for</strong>ward, and crossing his hands over each o<strong>the</strong>r, he cried<br />
out in a loud voice, "Stand <strong>the</strong>rre as stone, till <strong>the</strong> last day," and at that<br />
instant my unhappy husband became a mass of rock...On Yule-night alone<br />
can petrified Giants receive back <strong>the</strong>ir life <strong>for</strong> <strong>the</strong> space of seven hours...<br />
but seldom does any Giant do that." In any case this option was not open<br />
to Gurn since <strong>the</strong> enraged Saint had driven his ship against <strong>the</strong> congealing<br />
mountain that had been Andfind, cutting through it so that it was divided<br />
into two parts.<br />
Notice that <strong>the</strong> local god-giant named Glooscap was involved in a<br />
similar act of magic: Mary L. Fraser has noted that "The Micmacs of Cape<br />
Breton also have <strong>the</strong>ir legends of Glooscap. Here his chief place of abode<br />
was at St. Anne's, situated on a bay of <strong>the</strong> same name a short distance<br />
<strong>north</strong> of Sydney Harbour. At <strong>the</strong> entrance of this bay are two small islands<br />
marked "Hiboux" on <strong>the</strong> map, but to <strong>the</strong> Indians <strong>the</strong>y were always<br />
"Glooscap's Ogotol" or Glooscap's Canoe. A giant canoe it is, like <strong>the</strong><br />
mysterious being it served. The story briefly is this: Once Glooscap on<br />
his return from an expedition, perceived on ei<strong>the</strong>r side of his cabin two<br />
girls, giants like himself, who looked at him with mocking eyes. (Actually<br />
<strong>the</strong>y went a bit fur<strong>the</strong>r than this but Fraser's modesty seems to have<br />
prevented her from delineating <strong>the</strong>ir exact acts.) He became enraged, and<br />
laying his giant hands on <strong>the</strong> sides of <strong>the</strong> canoe leaped to shore...Glooscap<br />
looked fixedly at <strong>the</strong> two dring damsels <strong>the</strong>n shouted at <strong>the</strong>m, "Very well<br />
(if you will not move from this place), remain where you are." And <strong>the</strong>re<br />
<strong>the</strong>y remain trans<strong>for</strong>med into stone. With a little Micmac imagination you<br />
can see at least one of <strong>the</strong>m fairly well in outline, but her companion has<br />
been worn away by time."<br />
The local Indians considered stones to be <strong>the</strong> "bones of <strong>the</strong> earth"<br />
and said that any being might become reincarnate as long as <strong>the</strong>se remains
survived. The gigantic horned-serpent people could "swim" through <strong>the</strong><br />
rocks of <strong>the</strong> earth as easily as through <strong>the</strong> waters of <strong>the</strong> ocean, and <strong>the</strong>se<br />
beings were known to rest <strong>for</strong> long spells incarnated within mountains.<br />
Here, as elsewhere, it was often claimed that giants were a race<br />
unrelated to men, but this is contrary to <strong>the</strong> fact that <strong>the</strong> giants often<br />
lived with humans and produced or bore <strong>the</strong>ir children. By this definition<br />
alone <strong>the</strong> two groups were a species, and if <strong>the</strong> giants are gone, <strong>the</strong>ir<br />
genes persist. Although no twelve-foot men have been born in recent<br />
centuries, <strong>the</strong>re have been several throw-backs born in Maritime Canada:<br />
One of <strong>the</strong>se was Anthony Joshua Cooling born at Flatlands, New<br />
Brunswick in 1857. As an adult "Josh" was six feet six inches tall and<br />
weighed 385 pounds. It was claimed that he routinely juggled barrels<br />
containing 3oo pounds of pork or beef and that "he used to pack food in a<br />
sugar barrel strapped to his back", a load usually restricted to a packhorse.<br />
This "giant" followed <strong>the</strong> life of a woodsman in Wisconisn where he<br />
died in 1922. It was men of this physique who gave edge to <strong>the</strong> mythic<br />
Paul Bunyan (which, see).<br />
Then <strong>the</strong>re was Farquhar Falconer of Hopewell, Nova Scotia, who was<br />
two inches shorter than Josh Cooling, weighing in at a mere 270 lbs. He<br />
lived in colonial times and contemporary accounts say that his hands were<br />
powerful enough to twist <strong>the</strong> bark from a tree with a single wrench. One<br />
night while he sat at supper he heard a commotion in <strong>the</strong> yard, and came<br />
out to see a bear worrying one of his pigs. He straddled <strong>the</strong> big animal and<br />
pulled it off by <strong>the</strong> ears. Furious, <strong>the</strong> bear dropped <strong>the</strong> pig and struggled<br />
wildly trying to get his teeth at this unexpected attacker. Un<strong>for</strong>tunately<br />
<strong>for</strong> <strong>the</strong> bear, Farquhar never loosened his grasp, and bro<strong>the</strong>r Alec arrived<br />
to kill <strong>the</strong> wild animal with a pitch<strong>for</strong>k.<br />
Ano<strong>the</strong>r of this breed was Alexander <strong>Mackay</strong>, who homesteaded in<br />
Pictou County, Nova Scotia. As a boy he used to outdo trapeze-artists as<br />
he moved aloft through ship's riggings. At home in <strong>the</strong> New World he once<br />
startled a young caribou, ran <strong>the</strong> animal to earth, and arranged shipment to<br />
a London zoo which had a reward out <strong>for</strong> this species. Later, when a<br />
neighbourhood bull turned suddenly vicious Alex called to duty. Facing off<br />
with <strong>the</strong> animal, he waited <strong>for</strong> its charge, side-stepped it, caught it by <strong>the</strong><br />
horns and threw it to <strong>the</strong> ground. He held it <strong>down</strong> by sheer strength of will<br />
and finally left <strong>the</strong> animal subdued and ready to be penned. When <strong>Mackay</strong>
was more than eighty years of age he travelled with o<strong>the</strong>r men into <strong>the</strong><br />
harvest fields where he worked all day without let-up or sign of fatigue.<br />
He lived to <strong>the</strong> age of ninety-seven.<br />
In days gone by, <strong>the</strong>re were regular picnics at Advocate, Nova Scotia,<br />
and <strong>the</strong> sports played <strong>the</strong>re included <strong>the</strong> game of "pulling <strong>the</strong> lazy stick," a<br />
kind of tug-of-war played by men who set toe-to-toe on <strong>the</strong> ground. The<br />
winner was <strong>the</strong> individual who was able to raise his opponent's body from<br />
<strong>the</strong> ground. The champion <strong>for</strong> several seasons was a black man who<br />
weighed in at 300 pounds and was able to wrench <strong>the</strong> ground from under<br />
all his opponents. His first real opponent was John Kent of Amherst, six<br />
foot four, weight 268 pounds. After <strong>the</strong> bets were placed, Kent surprised<br />
<strong>the</strong> assembly by throwing <strong>the</strong> larger man three times in succession. Of a<br />
similar stuff was John Mosher of Newport, ano<strong>the</strong>r 300 pounder who once<br />
picked up an five hundred pound anchor and carried it thirty feet to win a<br />
bet. It is said that <strong>the</strong> seams of Mosher's boots burst from <strong>the</strong> increased<br />
blood pressure brought to his feet from <strong>the</strong> ef<strong>for</strong>t of carrying this weight.<br />
One day at a Halifax holiday-outing this lad pulled <strong>the</strong> lazy stick from<br />
under every man in <strong>the</strong> place. Again, in Pictou County, <strong>the</strong>re once lived<br />
Donald MacDonald, six foot five in height, 290 pounds. He had never met<br />
<strong>the</strong> man he could not wrestle to <strong>the</strong> ground and with one exception was<br />
never beaten at "lifting <strong>the</strong> stick."<br />
Feats of deering-do were never limited to men. Mary Cameron, of<br />
Gabarus Bay was over six feet in height and weighed somewhat more than<br />
200 pounds but was never<strong>the</strong>less "as quick as a cat." There were some<br />
rough men in Mary's neighbourhood but no one molested any friend of<br />
Mary's. At school she had grown enough by <strong>the</strong> age of twelve to hold her<br />
own against any boy at her school. By <strong>the</strong> time she was sixteen <strong>the</strong>re<br />
were no young men able to face her, and those that tried swore she had <strong>the</strong><br />
strength of two men. In her Gaelic community, Mary's strength was<br />
regarded as a "gift", in <strong>the</strong> same sense as "<strong>the</strong> two sights", an ability in<br />
<strong>the</strong> crafts, or control over music. Mary Cameron made no unusual ef<strong>for</strong>ts<br />
to develop muscle tone but by <strong>the</strong> age of fifteen she was able to pick up a<br />
wooden barrel filled with flour and carry it a hundred yards, unaided, from<br />
<strong>the</strong> road to <strong>the</strong> kitchen of her home. She once came to <strong>the</strong> assistance of a<br />
neighbour cornered in a field by a hostile bull. When <strong>the</strong> bull turned<br />
against her she knocked it over <strong>the</strong> nose with a pole and when it continued<br />
against her, caught its horns and wrestled it to <strong>the</strong> ground. Unnerved, <strong>the</strong><br />
animal retreated to <strong>the</strong> barn bleating like a calf as it fled.
A better-known Nova Scotian giantess was Annie Hansen Swan born<br />
at Millbrook, Nova Scotia during <strong>the</strong> last century. Annie's mo<strong>the</strong>r was a<br />
Graham and she was a woman of very ordinary size ansd proportions.<br />
Annie was five feet tall at <strong>the</strong> age of four years. By <strong>the</strong> time she was<br />
ready <strong>for</strong> school in New Annan she was unable to fit <strong>the</strong> standfard schooldesk<br />
and one was especially built <strong>for</strong> her. Word of her size reached P.T.<br />
Barnum, <strong>the</strong> circus entrepreneur at his quarters in New York, and he sent<br />
out an agent to put her under contract. By <strong>the</strong> age of fourteen she was<br />
seven feet tall and she only stopped growing at eight feet one inch, when<br />
her weight was 350 pounds. Her shoes were size thirteen and her <strong>for</strong>mal<br />
skirt had to be decorated with 50 yards of trim. On tour in Europe she met<br />
Captain Martin Van Buren, ano<strong>the</strong>r touring "giant" who was one inch<br />
shorter, but much broader and heavier than she. The two married in London<br />
and travelled in her home province in 1882. She died shortly after at <strong>the</strong><br />
age of <strong>the</strong>irty-four.<br />
Her male equivalent was, undoubtedly, Angus MacAskill, a Scot who<br />
came to Cape Breton as a youth. He was shorter than Annie Swan by a full<br />
five inches, but impressive enough at that. His hand was once measured at<br />
12 by 6 inches. His boots were eighteen inches long, and his clothing a fit<br />
<strong>for</strong> any two good-sized men. He was never fat but weighed more than 500<br />
pounds and was, <strong>for</strong>tunately, even-tempered. Like Annie Swan, Angus was<br />
persuaded to become an entertainer after he was approached by an agent in<br />
1849. In New York he was paired with a little man named Colonel Tom<br />
Thumb. "Tom Thumb was a fair dancer, and MacAskill would hold out his<br />
right hand and with <strong>the</strong> o<strong>the</strong>r hoist Tom Thumb to <strong>the</strong> palm of his hand.<br />
Here Tom Thumb would dance merrily. Thereupon MacAskill would<br />
sometimes throw him in his pocket." MacAskill's greatest feat of strength<br />
was an impromtu per<strong>for</strong>mance on a New York wharf. On an outing he took<br />
up a two thousand seven hundred pound anchor and walked it easily <strong>down</strong><br />
<strong>the</strong> length of a pier. He <strong>the</strong>n tossed it away as easily as if it were a small<br />
stick. Un<strong>for</strong>tuneately one of <strong>the</strong> flukes caught his shoulder and knocked<br />
him to <strong>the</strong> ground, and afterwards he was unable to stand entirely erect.<br />
As a result he retired, with a modest <strong>for</strong>tune, to his Cape Breton home at<br />
St. Ann's. There he seemed to recover from <strong>the</strong> worst of <strong>the</strong> damage but in<br />
1863 ghe was stricken with "brain fever." On <strong>the</strong> eight of August he fell<br />
into a coma and died. His burial=stone at <strong>the</strong> east of St. Ann's Bay is<br />
inscribed: "To...a dutiful son, a kind bro<strong>the</strong>r. Just in all his dealings.<br />
Universally respected by friends and acquaintences. Mark <strong>the</strong> perfect man
and behold <strong>the</strong> upright, <strong>the</strong> end of man is peace."<br />
GILLOC<br />
A mortal earth spirit derived from <strong>the</strong> Gaelic "gillie dhu."<br />
Gaelic, gillie , pl. gillean , boy, lad; dhu , black, referring to his subbrowned<br />
skin and perhaps his disposition. Confers with <strong>the</strong> Anglo-Saxon<br />
cild from which we have child . May be borrowed from <strong>the</strong> Old Norse<br />
gildr , stout, brawny, full of merit. Also note <strong>the</strong> similar Anglo-Saxon<br />
gild , from which guild , a payment in kind or money, and gilda , one who<br />
pays, a common fellow.<br />
The lowland fairies are always described as having black complexions,<br />
while <strong>the</strong> Gaelic sidh were described as white-faced. Correponds with <strong>the</strong><br />
English spirit known as <strong>the</strong> brown man of <strong>the</strong> moors, a protector of birds<br />
and small animals. In English "gill" is taken as an abbreviation of gillian,<br />
a girl or wench of uncertain reputation, thus a wanton person as well as<br />
malt liquor medicated with ground ivy. The soapwort plant of England had<br />
a habit of growing without bounds and was called gill-run-by-<strong>the</strong>-street,<br />
a nice expression of <strong>the</strong> contemptuous slant given this Gaelic word.<br />
The black lad is precisely <strong>the</strong> equal of <strong>the</strong> brownie or bodach, a menial<br />
spirit who served households in return <strong>for</strong> a modest keep. He was like <strong>the</strong><br />
hobgoblins and goodfellows of sou<strong>the</strong>rn England, "those that would grind<br />
corn <strong>for</strong> a mess of milk, cut wood, or do any manner of drudgery work."<br />
Some were engaged in "sweeping houses, in exchange <strong>for</strong> setting of a pail<br />
of good water, victuals, and <strong>the</strong> like, following which <strong>the</strong>y (<strong>the</strong><br />
householders) should not be pinched, but find money in <strong>the</strong>ir shoes, and be<br />
<strong>for</strong>tunate in <strong>the</strong>ir enterprises." Those unassociated with men walked,<br />
"about midnight, on heaths and desert places, and draw men out of <strong>the</strong>ir<br />
way and lead <strong>the</strong>m all night a by-way, or quite barre <strong>the</strong>m of <strong>the</strong>ir way..."<br />
According to Keightley all of this breed were cleared from England about<br />
<strong>the</strong> reign of Elizabeth I, "or that of her fa<strong>the</strong>r at <strong>the</strong> fur<strong>the</strong>rest."<br />
The gillie dubh is partially remembered in our provinces as <strong>the</strong><br />
gilloc, jillick, jillock or jullic,227 phoenetic spellings <strong>for</strong> a word that used<br />
to be used to describe a quantity of alcohol, or its container, <strong>the</strong> measure<br />
227Pratt, Dictionary Of Prince Edward Island English, p. 65,
eing related to <strong>the</strong> Scottish gill, which is less than a quarter pint. Also<br />
recalled in <strong>the</strong> lumbering expression "jill-poke", "Any log or tree that<br />
interfered with <strong>the</strong> movement of timber while yarding on sleds or in <strong>the</strong><br />
drive."228<br />
The local tales of this creature are very traditional: Su<strong>the</strong>rland Hall<br />
at Bonny River were reasonably large <strong>for</strong> <strong>the</strong> year seventeen eighty-three,<br />
when <strong>the</strong>y were built by a gentleman who had been a major in <strong>the</strong> Queen's<br />
Rangers. This <strong>for</strong>mer soldier was one of <strong>the</strong> Scots who fought as<br />
mercenaries <strong>for</strong> <strong>the</strong> British in <strong>the</strong> Revolutionary War. A one time resident<br />
of Virginia, he lost his estates <strong>the</strong>re and was in "reduced circumstances"<br />
when his regiment was disbanded in New Brunswick. His "growthpotential"<br />
was sufficient <strong>for</strong> a "gillie dubh" to move with him to British<br />
North America. Nicknamed <strong>the</strong> "cold lad" <strong>for</strong> <strong>the</strong> breeze that he carried<br />
about him, <strong>the</strong> gillie was a peculiar house-servant. Every night, <strong>the</strong><br />
regular staff heard him disassembling <strong>the</strong> kitchen, and knocking things<br />
about if <strong>the</strong>y were left too neatly. The workers soon saw <strong>the</strong> advantage of<br />
leaving a bit of work to be done, <strong>for</strong> gillie was an efficient arranger where<br />
<strong>the</strong>re was disorder. Un<strong>for</strong>tunately, <strong>the</strong> local Anglican priest was<br />
convinced of <strong>the</strong> necessity of banishing this brownie, and tried a number<br />
of exorcisms, which were met with a hollow ringing laughter. The clerics<br />
own human gillie remembered that this clan was invariably offended by<br />
pretensions, so <strong>the</strong>y laid out new clothing and a vast feast <strong>for</strong> <strong>the</strong> spirit.<br />
The gillie responded with a couplet: What have we here? Hemten, hemten.<br />
Here will I no more tread or stampen." He vanished in a whirl of <strong>wind</strong> that<br />
extinguished <strong>the</strong> candles and took <strong>the</strong> luck of Su<strong>the</strong>rland Hall with him.<br />
Although Colonel Hugh of <strong>the</strong> newly-organized militia did manage to<br />
prosper without brownie, Su<strong>the</strong>rland Hall was soon lost to fire.<br />
GISHAGEN<br />
One of <strong>the</strong> Gaelic fairy-folk.<br />
Probably from <strong>the</strong> Gaelic, geas , a bond, spell, charm or prohibiton;<br />
added to aigeann , <strong>the</strong> deep, our English word ocean . Spell-caster of <strong>the</strong><br />
Daoine mara , “people of <strong>the</strong> sea.” Mentioned briefly in a local C.B.C. radio<br />
phone-in from a respondent at Fredericton, N.B., 1995.<br />
228Smith, George, Timber, p. 25.
GLAISTIG<br />
A mortal water-spirit of <strong>the</strong> female sex inhabiting<br />
highland moors.<br />
Gaelic, glais , grey-green (water) + teaghlach , family. The Manx<br />
<strong>for</strong>m is known as <strong>the</strong> glashtyn . This female sidh approaches descriptions<br />
of <strong>the</strong> classic vampire except that her lower extermnities were described<br />
as those of a goat. These identify her as <strong>the</strong> mate of <strong>the</strong> pocan, or phooka,<br />
<strong>the</strong> he goat of Gaelic mythology. The cornbucks, or goat-people had charge<br />
of <strong>the</strong> growth of field crops, and actually dwelt within <strong>the</strong> grain, being cut<br />
<strong>down</strong> at <strong>the</strong> harvest. One of <strong>the</strong>ir kind, <strong>the</strong> "corn-mo<strong>the</strong>r" was<br />
overwintered and returned to <strong>the</strong> field to enspirit it in <strong>the</strong> summer. The<br />
glaistig was benign and gentle towards women, children and <strong>the</strong> elderly,<br />
and was even observed herding cattle <strong>for</strong> senior citizens. On <strong>the</strong> o<strong>the</strong>r<br />
hand, she often took a position near a <strong>for</strong>d and stopped younger men who<br />
tried to pass. Her goat-like attributes were hidden beneath a long flowing<br />
green gown, so most men were less suspicion than <strong>the</strong>y should have been<br />
when she invited <strong>the</strong>m to dance. Once this seductress held <strong>the</strong>m in<br />
"glamour" <strong>the</strong>y were unable to break away as she fed vampire-fashion on<br />
<strong>the</strong>ir life-blood. These are not unlike <strong>the</strong> white women and <strong>the</strong> green<br />
women of English myth, creatures equated with <strong>the</strong> korid-gwen and <strong>the</strong><br />
morrigan. The dames vertes, who seem to have been Anglo-Norman spirits<br />
led men astray, "destroying <strong>the</strong>m with <strong>the</strong> violence of <strong>the</strong>ir emotions and<br />
<strong>the</strong> exuberance of <strong>the</strong>ir lovemaking."<br />
The Occult Reader (p. 152) has said...dogs hold in greatest terror<br />
certain spots in Skye...rumoured to be haunted by <strong>the</strong> glaistigs, local<br />
spirits, once popularly held responsible <strong>for</strong> <strong>the</strong> deaths and mutilation of<br />
members of <strong>the</strong> canine race."<br />
Only one Scottish clan benefitted materially from an association<br />
with <strong>the</strong> glaistig, and this was <strong>the</strong> Kennedys of Lianachan, who lived on<br />
<strong>the</strong> moor at <strong>the</strong> foot of Aonach Mor in Lochabar. The family had fled to<br />
<strong>the</strong>se wilds pursued by hostile neighbours. This branch of <strong>the</strong> family<br />
known as Clann Ualraig (<strong>the</strong> descendants of Walrick) fought under <strong>the</strong><br />
Macdonells of Keppoch and finally became a military power in <strong>the</strong>ir own<br />
right. According to legend, <strong>the</strong> Kennedys, at first, had little wealth and no<br />
possessions. Walrick Kennedy was often tempted into <strong>the</strong> fens by will o'<br />
<strong>the</strong> wisp lights but he took <strong>the</strong> precaution opf having his coal-black horse
shod with iron, and always wore a powerful belt as protection against <strong>the</strong><br />
Daoine sidh. He was riding this steed when he came up[on <strong>the</strong> river Curr.<br />
There he found an elderly woman, who unable to cross <strong>the</strong> river unaided (or<br />
so she claimed) asked Kennedy <strong>for</strong> help. Kennedy agreed but became<br />
suspicious when she attempted to mount behind him. "I'll take you over<br />
safe," he noted, "but I'd much prefer to have you in front." When she<br />
shifted places he seized her hands and using his magic belt tied <strong>the</strong>m to<br />
<strong>the</strong> saddle. She immediately began to bargain <strong>for</strong> her release but he turned<br />
<strong>down</strong> a number of tempting propositions util she promised to build him, "in<br />
one night and one day" a moated castle which no element could breach.<br />
When she fur<strong>the</strong>r promised to remove herself and all of her subjects from<br />
<strong>the</strong> fenns, Mac Cuaraig agreed: "Be<strong>for</strong>e dawn <strong>the</strong> roof was on <strong>the</strong> finished<br />
building, fire on <strong>the</strong> hearth and blue smoke from every chimney. Meantime<br />
Mac Curaig kept a ploughshare in <strong>the</strong> fire to defend himself from her<br />
witcheries as he well knew what ricks fairies play. Afterwards he<br />
loosened <strong>the</strong> girdle that bound <strong>the</strong> hag, but kept her outside <strong>the</strong> <strong>wind</strong>ow,<br />
and when she bid him goodbye with <strong>the</strong> intention of carrying himself and<br />
<strong>the</strong> castle into fairyland he gave her <strong>the</strong> hot ploughshare, Mad with pain<br />
and fury she leapt away from him and taking up her position on <strong>the</strong> grey<br />
stone of Foich, she hurled at him <strong>the</strong> curse which has become a household<br />
word in Lochebar with reference to <strong>the</strong> Kennedys: "Grow as <strong>the</strong> rashes,<br />
And with as <strong>the</strong> bracken. Turn grey in childhood, And die in your strength."<br />
This was a prediction as well as a curse <strong>for</strong> <strong>the</strong> Kennedys of LIanachan are<br />
no more. Quotes are from Celtic Monthly, 1901.<br />
GLOOSCAP , GLUSGABHE , KLUSCAP<br />
A mortal earth spirit, <strong>the</strong> culture-hero-god of <strong>the</strong><br />
nor<strong>the</strong>ast woodland Indians.<br />
The earliest written description of Glooscap came from <strong>the</strong> pen of<br />
Silas Rand, a baptist minister who worked among <strong>the</strong> Micmacs. He<br />
translated portions of <strong>the</strong> Bible into <strong>the</strong>ir script and compiled a Micmac<br />
grammer and dictionary. His in<strong>for</strong>mation was obtained from a Miucmac<br />
tribeman named Stephen Hood in 1869.<br />
In this version of Glooscap's origin, this "divine being", who had <strong>the</strong><br />
<strong>for</strong>m of a man, came across <strong>the</strong> sea from <strong>the</strong> east. Although later writers,<br />
such as Frederick Pohl, attempted to relate him to an early European<br />
explorer, Hood said "He was not far from any of <strong>the</strong> Indians." This may
mean that he understood <strong>the</strong>ir ways of doing things, but it is more<br />
probable that <strong>the</strong>y meant that he resembled <strong>the</strong>m in physique and<br />
colouration.<br />
If Joseph Nicolar is correct in saying that "he came into <strong>the</strong> world<br />
when <strong>the</strong> world contained no o<strong>the</strong>r men than himself," it is difficult to be<br />
certain from what quarter he came. Some tribesmen claimed that he<br />
descended from "mo<strong>the</strong>r-moon" in his stone canoe. O<strong>the</strong>rs said that <strong>the</strong>ir<br />
ancestors remember him arising from a cave, or first saw him striding out<br />
of <strong>the</strong> deepest woods in <strong>the</strong> land. Nicolar said that Glooscap existed<br />
be<strong>for</strong>e time as a sentient but unmoving man-like hill. When he first<br />
became aware of his senses he opened his eyes and found his head pointed<br />
east and his feet west. His right hand was outspread to <strong>the</strong> <strong>north</strong> and his<br />
left to <strong>the</strong> south. At first he had no sense of direction <strong>for</strong> <strong>the</strong> sun and <strong>the</strong><br />
moon stood static, standing side-by-side in a noon-day position. He could<br />
see <strong>the</strong> stars fixed in <strong>the</strong> sky, mountains, lakes and rivers and <strong>the</strong> nearby<br />
ocean, but was without <strong>the</strong> spirit needed to raise any part of his gigantic<br />
body.<br />
As he lay motionless a sphere of light flew across <strong>the</strong> sky and<br />
approached his face. When it was almost within touching distance<br />
Glooscap felt a flood of warmth coming into his flesh and fell into a deep<br />
sleep. When he awakened a soft breeze fanned his brow, and <strong>the</strong> light had<br />
been replaced by "a person not unlike himself." This creature passed his<br />
right hand from east to west, and <strong>the</strong>n from <strong>north</strong> to south. At each pass<br />
lightning split <strong>the</strong> clouds. "Then <strong>the</strong> Great Spiritanswered Glooscap's<br />
thoughts aying: "Now, man of <strong>the</strong> dust, stand on thy feet. Let <strong>the</strong> dust be<br />
beneath <strong>the</strong>e. As thou believest, so shall thou gain <strong>the</strong> spirit to stand and<br />
walk." Immediately strength came into <strong>the</strong> "ketuk" (enspirited-god) and<br />
he found himself able to per<strong>for</strong>m as instructed.<br />
This done <strong>the</strong> Kjikinap, or creator-god, turned to <strong>the</strong> unmmoving sun<br />
and moon, commanding <strong>the</strong>m, "Go thy way!" At this, <strong>the</strong> sun glided away to<br />
<strong>the</strong> west followed twelve hours later by <strong>the</strong> moon and stars. With time in<br />
motion, <strong>the</strong> Great Spirit turned to Glooscap and said, "Now we will make<br />
men in our own image." The first of <strong>the</strong>se were two an one half foot<br />
experiments, <strong>the</strong> mikumwess "dwellers in rocks". After that, Kjikinap<br />
enspirited <strong>the</strong> trees and instructed Glooscap to liberate some of <strong>the</strong>m<br />
from bondage to <strong>the</strong> ground by shooting magic arrows into <strong>the</strong>ir bark. This<br />
done <strong>the</strong> People, emerged from within, sometimes splitting <strong>the</strong>ir spirit,
leaving second souls within <strong>the</strong> trees. Because <strong>the</strong> mikumwess observed<br />
that men were <strong>the</strong> re<strong>for</strong>med spirits of <strong>the</strong> ash tree, <strong>the</strong>y suggested naming<br />
<strong>the</strong>m Lnuk, or Tree-men.229<br />
When all this work was complete, Glooscap and Kjikinap had a long<br />
conversation concerning <strong>the</strong> fate of <strong>the</strong> new world, which <strong>the</strong> creator-god<br />
explained was <strong>for</strong>med "by <strong>the</strong> wish of my mind." He taught some of <strong>the</strong><br />
secrets of life to <strong>the</strong> man-god and contested with him to see which could<br />
bring <strong>the</strong> most interesting creature into existance. With a tendancy to<br />
overstatement, Glooscap animated a moose as tall as himself and much<br />
larger than <strong>the</strong> mikumwees and men. His first squirrel was so large it<br />
was capable of tearing <strong>down</strong> trees while <strong>the</strong> prototype <strong>for</strong> <strong>the</strong> white bear<br />
was so strong none could resist it. After questioning <strong>the</strong> beasts and<br />
determining <strong>the</strong>ir attitudfes toward men he reduced some in size through<br />
a slight pressure applied to his magic belt. At first Glooscap took <strong>the</strong><br />
loon as his familiar spirit, but this animal absented himself so often he<br />
chose instead two wolves (as did <strong>the</strong> god Odin) one black and one white,<br />
representing <strong>the</strong> good and evil aspects of his character.<br />
A member of <strong>the</strong> Micmac tribe at Port Hood, Nova Scotia, categorized<br />
Glooscap as "a wonder-worker... Not Nikskam, Fa<strong>the</strong>r Of Us All. nor<br />
Kesoolkw (Knijinap), Our Maker, nor Espaae Sakumow, The Great Chief, but<br />
he was par-excellence, <strong>the</strong> Micmac."230 He was, obviously, more than this,<br />
being a spiritual personification of <strong>the</strong> earth itself. Stephen Hood also<br />
told Rand that Glooscap was "<strong>the</strong> friend and teacher of all Indians; all he<br />
knew of <strong>the</strong> arts he taught <strong>the</strong>m. He taught <strong>the</strong>m <strong>the</strong> names of <strong>the</strong><br />
constellations and stars; he taught <strong>the</strong>m how to hunt and fish, and cure<br />
what <strong>the</strong>y took; how to cultivate <strong>the</strong> ground..."231<br />
This may sound altruistic but it has to be noted that, "The Master<br />
229Nicolar, Joseph, The Life And Traditions Of The Red Man, Old<br />
Town, Maine (1893), privately printed. As retold by Peter Anastas,<br />
Glooscap's Children, Boston (1973), pp. 8-10. Both writers were members<br />
of <strong>the</strong> Passamaquoddy band.<br />
230Creighton, Helen, Bluenose Magic, p. 86. Quoting REv. D.<br />
Macpherson.<br />
231Ibid, p. 32.
etained <strong>the</strong> monopoly in stoneware, <strong>the</strong> toboggans, knowledge of good and<br />
evil, pyrotechinics (including control of fire and wea<strong>the</strong>r) and all o<strong>the</strong>r<br />
commodities until <strong>the</strong> time when <strong>the</strong> plentious o<strong>the</strong>rs (<strong>the</strong> bulk of <strong>the</strong><br />
native population) had arrived. He shaved <strong>the</strong> stones into axes, spear<br />
points and o<strong>the</strong>r <strong>for</strong>ms, but <strong>the</strong> braves preferred plucking <strong>the</strong> beard to<br />
scraping with one of his razors. He got fire by rubbing toger<strong>the</strong>r <strong>for</strong>, well,<br />
perhaps two weeks. Knowledge of all sorts was his. He towered over <strong>the</strong><br />
animals and <strong>the</strong> elements...After a rest of about seven moons Glooscap got<br />
busy clearing <strong>the</strong> rivers and lakes <strong>for</strong> navigation..."232<br />
Men may appreciate what is done <strong>for</strong> <strong>the</strong>m, but fear <strong>the</strong> power and<br />
distrust <strong>the</strong> man-god who is <strong>the</strong> power-broker. Behind his back, it was<br />
said that some of Glooscap's claims were fictions, thus his name became<br />
a synonym <strong>for</strong> "liar" just as Odin was understood to imply one who was an<br />
"oath-breaker." Those who doubted his part in <strong>the</strong> origin of men said that<br />
Glooscap was certainly coexistant with creation but that he was <strong>for</strong> many<br />
years a lonesome man in an empty landscape. "After seventy-seven days<br />
and seventy-seven nights that were appointed, <strong>the</strong>re came to him (as<br />
promised by Kjikinap) a bent old woman...She was Nogami (an general<br />
epitah <strong>for</strong> an elderly woman), who owed her existance to <strong>the</strong> dew of <strong>the</strong><br />
rock (a metaphor <strong>for</strong> semen and <strong>the</strong> male penis). Glooscap thanked <strong>the</strong><br />
Great Spirit <strong>for</strong> fulfilling his promise to him."233 Rand was told that<br />
"Naogumich" was "not his wife, nor did he ever have a wife. He was<br />
always sober, grave and good..."234 This has to be taken in view of <strong>the</strong> fact<br />
that <strong>the</strong> Micmac who relayed this in<strong>for</strong>mation was speaking to a Christian<br />
cleric and wished to represented Glooscap in <strong>the</strong> best light. In certain<br />
o<strong>the</strong>r tales, Nogami is described as Muiniskwa, or Bear Woman, a shapechanger,<br />
who could be human or beast, aged or full of youth through acts of<br />
will. In our view she is not necessarily aged, but ra<strong>the</strong>r, "<strong>the</strong> woman of<br />
long, long ago, whose first home was a tree, and whose clothing was<br />
leaves," <strong>the</strong> one who "walked through <strong>the</strong> woods, singing all <strong>the</strong> time, "I<br />
87.<br />
232Creighton, Helen, Bluenose Magic, quoting Rev. D. Macpherson, p.<br />
233Creighton, Helen, Bluenose Magic, pp. 86-87.<br />
234Fowke, Edith, Folklore Of Canada, p. 32.
want company; I'm lonesome!" From far away a wild man heard her..."235<br />
On <strong>the</strong> noon following <strong>the</strong> coming of Nagomi "a young man came unto<br />
Nogami and Glooscap." Fully grown he claimed to have been "born of <strong>the</strong><br />
foam of <strong>the</strong> waters. (semen?)" "The waves," he explained, "quickened <strong>the</strong><br />
foam, and <strong>the</strong> sun shone on <strong>the</strong> foam and warmed it, and <strong>the</strong> warmth made<br />
life, and that life is I, See, I am young and swift, and I have come to abide<br />
with you and be your help in all things."236 Glooscap is said to have named<br />
this newcomer Nataoa-nsem, my siter's son, but <strong>the</strong>re is reason to suspect<br />
his "sister" was Nagomi, and this lad his own son.<br />
On <strong>the</strong> following "noon", <strong>the</strong>ir arrived a maiden who "stood be<strong>for</strong>e <strong>the</strong><br />
two (men) and said, "I have come to abide with you and I have brought with<br />
me mmy love. I will give it to you and if you will love me all <strong>the</strong> world<br />
will love me well...Strength is mine and I will give it to whoever may get<br />
me; com<strong>for</strong>ts also, <strong>for</strong> though I am young my strength shall be felt over<br />
<strong>the</strong> earth. I was born of <strong>the</strong> beautiful plant of <strong>the</strong> earth; <strong>for</strong> <strong>the</strong> dew fell<br />
on <strong>the</strong> leaf, and <strong>the</strong> sun warmed <strong>the</strong> dew, and <strong>the</strong> warmth was life, and<br />
that life is I."237<br />
Nataoa-nsem was youth and age and completely reincarnate, like<br />
many of <strong>the</strong> deities of Europe (most noteably Mhorrigan). As <strong>the</strong><br />
population of Abenaki-speaking Indians increased, a faminine fell on <strong>the</strong><br />
land "and <strong>the</strong> first mo<strong>the</strong>r grew more and more sorrowful" At last she<br />
came to her husband inssiting that she must be killed so that her spirit<br />
could be returned to <strong>the</strong> earth to rejuvenate <strong>the</strong> soil. He husband at first<br />
refused, but consulting with Glooscap, he at last agreed to honour her<br />
strange request. The woman seemed happy at this and went on to say,<br />
"When you have slain me, let two men lay hold of my hair and draw my<br />
body all around a field, and when <strong>the</strong>y have come to <strong>the</strong> middle of <strong>the</strong><br />
field, <strong>the</strong>re let <strong>the</strong>m bury my bones. Then <strong>the</strong>y must come away, but when<br />
<strong>the</strong> seven moons have passed let <strong>the</strong>m come again into <strong>the</strong> field and ga<strong>the</strong>r<br />
all that <strong>the</strong>y may find and eat it. It is my flesh, but you must save a part<br />
of it to put in <strong>the</strong> ground again. My bones you cannot eat, but you may burn<br />
235Leland, Charles, The Algonquin Legends Of New England, Boston<br />
(1968) p. 309.<br />
236Anastas, Peter, Glooscap's Children, pp. 12-13.<br />
237Anastas, Peter, Glooscap's Children, pp. 12-13.
<strong>the</strong>m, and <strong>the</strong> smoke will bring peace to you and to your children."238<br />
After <strong>the</strong>se riotuals were complete men came into <strong>the</strong> first harvest field<br />
from which <strong>the</strong>y took Indian corn and <strong>the</strong> leaves of <strong>the</strong> plant now called<br />
tobacco.<br />
At <strong>the</strong> introduction of <strong>the</strong> young earth-goddess Glooscap praised <strong>the</strong><br />
Great Spirit <strong>for</strong> <strong>the</strong> benefit of her company and afterwards married <strong>the</strong><br />
young woman to <strong>the</strong> young man, "and she became <strong>the</strong> first mo<strong>the</strong>r of <strong>the</strong><br />
tribes." This is not to say that Glooscap rejected <strong>the</strong> "strengths and<br />
com<strong>for</strong>t" offered by <strong>the</strong> earth-mo<strong>the</strong>r, although <strong>the</strong> Indians were careful<br />
to point out that Glooscap never had children of his own. We know he was<br />
not immune to sexual advances <strong>for</strong> he once encountered "<strong>the</strong> witch of <strong>the</strong><br />
ocean", who seemed comely and submissive enough when she asked<br />
Glooscap <strong>for</strong> passage in his canoe. However, "She proved to be a very bad<br />
girl; and this was manifested by <strong>the</strong> troubles that ensued. A storm arose<br />
and <strong>the</strong> waves dashed wildly over <strong>the</strong> canoe; he accused her of being <strong>the</strong><br />
cause, through her evil deeds (wanton sex), and so he determined to rid<br />
himself of her."239 Glooscap accomplished this, by paddling to shore<br />
pushing <strong>the</strong> canoe oceanward and maintaining it at a decent distance<br />
through magic. His <strong>for</strong>mer partner became alarmed and enquired how she<br />
was to reach shore, but Glooscap was only concerned enough to say that<br />
would never happen. He did, however, give her <strong>the</strong> option of taking<br />
whatever fish-<strong>for</strong>m took her fancy and she finally opted <strong>for</strong> that of <strong>the</strong><br />
"keeganibe", or fish with a "back-sail", which is known to white men as<br />
<strong>the</strong> dog-fish shark.<br />
If this seems shoddy treatment of a "friend" remember that Glooscap<br />
was as as perverse as any European culture-hero. While he benefited<br />
mankind, his occasional reaction to Power was sufficiently ill-advised <strong>for</strong><br />
some to suggest that he had an evil twin-bro<strong>the</strong>r. Those who advanced<br />
this <strong>the</strong>ory claimed that Glooscap's "twin" was <strong>the</strong> one named Malsum.<br />
While Glooscap had been born of mo<strong>the</strong>r-earth in normal fashion, Malsum<br />
had been so avaricious he had torn himself from her womb "killing her" in<br />
<strong>the</strong> process. Malsum's deep introspection made him at once jealous and<br />
suspicious of his bro<strong>the</strong>r and this intensified as he watched Glooscap<br />
creating life. Malsum tried to duplicate Glooscap's magic, but was unable<br />
238Anastas, Peter, Glooscap's Children, p. 13.<br />
239Fowke, Edith, Folklore Of Canada, pp. 32-33.
to invigorate <strong>the</strong> earth with anything more spirited that <strong>the</strong> evil creature<br />
known as Lox (<strong>the</strong> wolverine). Glooscap was at first content to leave his<br />
alter-ego in peace, but his bro<strong>the</strong>r used Lox to institute a whispering<br />
campaign against him, suggesting, among o<strong>the</strong>r things, that he was a liar.<br />
The <strong>for</strong>ces of chaos finally rose to <strong>the</strong> point of battle, and at that<br />
Glooscap let it be known that he would confront Malsum.<br />
At this time <strong>the</strong> two bro<strong>the</strong>rs donned "power-belts", ra<strong>the</strong>r like <strong>the</strong><br />
one Thor used to intensify his energies. This super-weapon appears to<br />
have been a device <strong>for</strong> converting <strong>the</strong> will of <strong>the</strong> gods into laser-like<br />
destructive beams, which <strong>the</strong>y directed at one ano<strong>the</strong>r. It is said that this<br />
battle of <strong>the</strong> minds was almost totally runinous of <strong>the</strong> environment,<br />
finally ending when Glooscap holed his twin and Perce Rock with a blast of<br />
pure hell-fire. This accomplished Glooscap's purpose, but had <strong>the</strong><br />
unexpected result of tearing a hole in <strong>the</strong> time-space fabric, releasing a<br />
host of hi<strong>the</strong>rto unseen spirits through this gate to <strong>the</strong> o<strong>the</strong>r worlds. The<br />
new arrivals included hairy cannibalistic giants, witches and magicians,<br />
shape-changing bird people, earthquake men, and men without bones.<br />
Glooscap had intended to move from <strong>the</strong> land after "killing" his bro<strong>the</strong>r but<br />
could see that <strong>the</strong>se new arrivals would subjugate his People. He<br />
<strong>the</strong>re<strong>for</strong>e remained within <strong>the</strong> land until all of <strong>the</strong>se undesirables were<br />
ei<strong>the</strong>r destroyed or became his allies.<br />
Peter Anastas says that a time came when "Glooscap had conquered<br />
all his enemies (within and without), even <strong>the</strong> Kewahqu' (who some called<br />
<strong>the</strong> kukwess or canoose), who were giants and sorcerers, <strong>the</strong> m'teoulin,<br />
who were magicians, and <strong>the</strong> Pamola, who is <strong>the</strong> evil spirit of <strong>the</strong> night<br />
air, and all manner of ghosts, witches, devils, cannibals, and goblins..."240<br />
He at first employed <strong>the</strong> Kulu, or thunderbird people, to transport ordinary<br />
birds from Sky World to Earth World, later breaking <strong>the</strong>ir "wings" so that<br />
<strong>the</strong>y might not unleash thunderbolts against men. He befriended two of<br />
<strong>the</strong> giants, Coolpujot <strong>the</strong> Boneless (who is sometimes said to personify<br />
<strong>the</strong> seasons) and Kuhkw (whose name is a synonym <strong>for</strong> Earthquake), a<br />
human inadvertently turned into a powerful magical entity when he passed<br />
through <strong>the</strong> underworld.<br />
Chief William Paul of Shubenacadie said that Glooscap left Atlantic<br />
Canada because <strong>the</strong> land had become "distroubled.": "Well now <strong>the</strong>n," he is<br />
240Anastas, Peter, Glooscap's Children, p. 14.
supposed to have explained, "I am going to leave after I've show you<br />
everything I want to show you (<strong>the</strong> once monopolized arts of canoemaking,<br />
pottery and snow-shoe construction). Your province will soon be<br />
taken by those people which you are going to live with <strong>the</strong>m. But I am<br />
going to build your home away up <strong>north</strong> where nobody else can come...And<br />
your home (after death)...it'll be mountains of gold...In years to come you<br />
(<strong>the</strong> living) will think our province is all taken by <strong>the</strong>se palefaces, but<br />
that will not be so. I will (return and) see <strong>the</strong> fair play (in <strong>the</strong> end) you<br />
will hold your home and province."241<br />
Having said this, Glooscap "made a rich feast" near <strong>the</strong> Fairy Hole in<br />
nor<strong>the</strong>rn Cape Breton (some say it was held on <strong>the</strong> shores of Minas Basin).<br />
"All <strong>the</strong> beasts came to it, and when <strong>the</strong> feast was over he got into his<br />
great canoe and sailed off to <strong>the</strong> <strong>north</strong>west. Until <strong>the</strong>n <strong>the</strong> men and beasts<br />
had spoken but one language, but were now no longer able to understand<br />
each o<strong>the</strong>r, and <strong>the</strong>y fled, each in his own way, never again to meet in<br />
council until <strong>the</strong> day when Glooscap shall return and make all dwell once<br />
more in amity and peace..."242<br />
As to <strong>the</strong> fate of <strong>the</strong> whites, it is rumoured that <strong>the</strong> great Sagmo<br />
sits each day in a longhouse: "He is always making arrows. One side of <strong>the</strong><br />
lodge is full of arrows now...and when it is full he will come <strong>for</strong>th and<br />
make war...He will make war on all white people. He will expel <strong>the</strong>m from<br />
this country. He will make war on all, kill all."243<br />
GOD<br />
The immortal Christian creator-god, derived from <strong>the</strong><br />
Hebrew Jehovah.<br />
Anglo-Saxon god , masculine, <strong>the</strong> word was never confined to <strong>the</strong><br />
Christian God but originally identified hea<strong>the</strong>n gods, men of high rank,<br />
goodness, and anything benefitting men, including <strong>the</strong> aquisition of<br />
property. The gospels were originally god-spells and persistent<br />
241Creighton, Helen, Bluenose Magic, pp. 88-89.<br />
242Anastas, Peter, Glooscap's Children, p. 124.<br />
243Anastas, Peter, Gl;ooscap's Children, p. 154.
evangelists were termed god-spellers . The French understood Jehovah<br />
to be something like "Tieu", <strong>the</strong> Teutonic war-god, and in French he is still<br />
called "le bon Tieu" or "Dieu". In Gaelic parts he was "Dia" folowing<br />
continental models, but he was also called "An Tighearnas" (The Lord)<br />
after a Celtic ruler who had particular difficulties with <strong>the</strong> old pagan<br />
day-god named Crom. Jehovah is not a reincarnate god , but has promised<br />
resurrection at <strong>the</strong> end of time. C.S. Lewis characterizes Him as "Like <strong>the</strong><br />
Corn-God because <strong>the</strong> Corn-God is a portrait of Him...The Corn-God is<br />
derived from <strong>the</strong> facts of Nature, and <strong>the</strong> facts of Nature from her Creator;<br />
<strong>the</strong> Death and Re-birth pattern is in her because it was first in Him." The<br />
Holy Trinity is just as confusing , especially as it looks suspiciously like<br />
several pagan triads, but <strong>the</strong>re is no doubt that this "jealous God" beat<br />
back, or assimilated, every competitor in <strong>the</strong> European world.<br />
When Thomas B. Coburn was blasted by lightning at Sheffield, New<br />
Brunswick, in 1829, his death was described publically as "<strong>the</strong> visitation<br />
of Divine Providence." His obituary read in part: "..<strong>the</strong> deceased was seen<br />
retreating from <strong>the</strong> fury of a remarkably severe shower, to <strong>the</strong> covert of a<br />
large elm tree (<strong>the</strong>y have a repoutation <strong>for</strong> attracting lightning) - and that<br />
next instant a flash of lightening struck <strong>the</strong> tree, <strong>the</strong> fluid descended,<br />
left <strong>the</strong> tree, came in contact with his head, and awful to relate,<br />
instantaneous death was <strong>the</strong> consequence. The effects of <strong>the</strong> electric<br />
matter extended to his feet, as his boots were torn and rent in a manner<br />
almost incredible."<br />
Obviously <strong>the</strong> Devil does not look after his own! Men who implored<br />
his assistance ra<strong>the</strong>r than demanding it sometimes had <strong>the</strong>ir prayers<br />
answered. Thus at Tignish, on Prince Edward Island, <strong>the</strong> Christian God is<br />
credited with having benefitted a church-building fund. "On <strong>the</strong> designated<br />
day <strong>the</strong> small boats struggled home with a record catch <strong>for</strong> one day's<br />
fishing, and <strong>the</strong> Church of St. Simon and St. Jude was begun, apparently<br />
with divine blessing." At Kildare, on this same Island, <strong>the</strong> Anglican<br />
church, built in eighteen fifty-one was in danger of being torn <strong>down</strong> and<br />
rebuilt because it was slightly off <strong>the</strong> east-west orientation which was<br />
<strong>the</strong>n required by church-law. "The parish elders were in a quandry; <strong>the</strong>y<br />
did not want to tear <strong>down</strong> <strong>the</strong> building, yet <strong>the</strong>y could think of no way of<br />
conveniently turning it." While <strong>the</strong>y were deliberating, a vicious storm<br />
arose. One giant wave washed up over <strong>the</strong> nearby beach, striking <strong>the</strong> small<br />
church with such <strong>for</strong>ce it was shifted on its foundation yp <strong>the</strong> proper<br />
alignment! All <strong>the</strong>y had to do was propit up...and paint it." Again, Bishop
Medley of Fredericton prayed <strong>for</strong> <strong>the</strong> Ca<strong>the</strong>dral's building fund with<br />
excellent result. At least three general judgements have gone against<br />
Maritimers: Dark Sunday, in eighteen nineteen, <strong>the</strong> Miramichi Fire,<br />
eighteen twenty-five, and <strong>the</strong> Saxby Gale, eighteen sixty-one. On a more<br />
personal level: "A fearful judgement befell a disolute master lumberer at<br />
one of <strong>the</strong> brows. He called his gang to work on Sunday (1849) and cut<br />
<strong>down</strong> <strong>the</strong> brow to let <strong>the</strong> logs into <strong>the</strong> river; <strong>the</strong>y refused and he swore he<br />
would continue though <strong>the</strong> Almighty stood on <strong>the</strong> brow and <strong>for</strong>bade him;<br />
going into a rage he cut a stake away incautiously when <strong>the</strong> whole mass<br />
rolled over him, crushing him in a moment."<br />
GOLDWITHY<br />
A spirit of <strong>the</strong> barren lands.<br />
English, gold + withy , <strong>the</strong> “wi<strong>the</strong>s” (valkyra) of <strong>the</strong> god Odin. Seen<br />
particularly in Newfoundland. Note also <strong>the</strong> alternates: goold and gould,<br />
having reference to sheep laurel (Kalmia angustifolia). This plant has also<br />
been termed goldleaf or gool or bog-myrtle, and its leaves and flowers<br />
are steeped to create an Indian “tea.” This brew is supposed to be an<br />
effective remedy against <strong>the</strong> “mange” in dogs but is fatal when eaten in<br />
quantity by domesticated animals, hence <strong>the</strong> alternate name “lambskilll.”<br />
The term is more generally applied to any shrubby plant that occurs in<br />
barren-land.<br />
Much of Newfoundland, central New Brunswick and southwestern Nova<br />
Scotia is geologically cursed with acidic Devonian granites. These have<br />
wea<strong>the</strong>red slowly creating shallow, coarse, stony soils which are entitled<br />
podzols after <strong>the</strong>ir prototype in Russia. These soils are <strong>the</strong> product of<br />
places where <strong>the</strong> rain is heavy, <strong>the</strong> winters cold, <strong>the</strong> summers short and<br />
<strong>the</strong> soil low in plant nutrients. In winter <strong>the</strong> cold shortens <strong>the</strong> work of<br />
decay-causing bacteria. The rainfall carries off much of <strong>the</strong> nutrients in<br />
<strong>the</strong> summer season, and that leaves a layer of underlying clay hardened by<br />
<strong>the</strong> irons present in <strong>the</strong> soil, a very poor medium <strong>for</strong> growth. In a few<br />
regions such as <strong>the</strong> Caledonian Mountains and <strong>the</strong> Cobequids, <strong>the</strong> bad spirit<br />
of granite is attenuated by a mix of o<strong>the</strong>r rocks that are more resistant to<br />
leaching, have a better balance of nutrients and wea<strong>the</strong>r to a better soil.<br />
The barrens of Newfoundland are largely a product of fire, but those on <strong>the</strong><br />
mainland have been created by an acid soil which is abetted by <strong>the</strong> recent<br />
coming of acid rain and acid fog to <strong>the</strong> region from <strong>the</strong> industrail
southwest.In <strong>the</strong> barrens blueberries are almosst <strong>the</strong> only crop, <strong>the</strong>ir<br />
shallow, dense but superficial roots <strong>for</strong>ming a mat that keeps out all but<br />
<strong>the</strong> most stubborn plants.<br />
The Maritime Provinces have nothing better than grade two<br />
agriculture soil and at that is based on a pozolic base that has low<br />
fertility and will only sustain certain crops. In <strong>the</strong> case of <strong>the</strong> St. John<br />
River and <strong>the</strong> Annapolis Valley <strong>the</strong> soils will only grow apples, potatoes<br />
and strawberries. Even <strong>the</strong> famed red soils of Prince Edward Islanmd are<br />
somewhat hostile and again are best suited to <strong>the</strong>se specialty crops.<br />
The glaciers left <strong>the</strong> barrens devoid of topsoil and frequently heaped<br />
<strong>the</strong>se treeless places with massive boulders and rocks which give it a<br />
contrary beauty, whose spirtit is still noticed. Writing of this part of <strong>the</strong><br />
Atlantic coast Franklin Russell put it this way: “The barrens are strange<br />
places <strong>for</strong> human beings, and <strong>the</strong>y do affect people <strong>the</strong> way <strong>the</strong> desert and<br />
<strong>the</strong> Arctic do.” 244 O<strong>the</strong>r have been more direct saying that Henry<br />
Gouldwoody awaits those who stray unbidden in those lands.<br />
The Indians have noted that a <strong>for</strong>mer campsite at Little Narrows,<br />
Cape Breton, a place inhabited since <strong>the</strong> eighteenth century, “became<br />
uninhabitable about <strong>for</strong>ty years ago (1952) because of ghosts...Googoo told<br />
me <strong>the</strong>re were no oysters to be found <strong>the</strong>re any mmore. A friend<br />
suggested, “Let’s take <strong>the</strong> oysters out of <strong>the</strong> bay.” So <strong>the</strong>y hung oysters<br />
on grasses from <strong>the</strong> gunwales of <strong>the</strong> boat and trailed <strong>the</strong>m in <strong>the</strong> water<br />
out towards <strong>the</strong> Narrows. The oysterrrs took <strong>the</strong> hint, and now <strong>the</strong>y have<br />
all moved out <strong>the</strong>re.”<br />
Because <strong>the</strong> barrens are often burned-over land <strong>the</strong>y are frequently<br />
termed <strong>the</strong> “blacklands,” although <strong>the</strong>re are sometimes deeper<br />
associations, hinted at, but not openly stated in <strong>the</strong> name. One well<br />
known Blackland lies nor<strong>the</strong>ast of Fredericton and ano<strong>the</strong>r <strong>north</strong> of Saint<br />
Stepehn, but <strong>the</strong> most malignant is “The Black Ground,” which lies along<br />
<strong>the</strong> Grandique Road, not far from Grand Anse, Richmond County, Cape<br />
Breton. This is a huge waste, surrounded by tallspruce trees and bisected<br />
by a dirt road. At its highest point an old foundation may still be seen in<br />
an overgrown which is a mix of brush and small trees. A lake is situated<br />
47.<br />
244Russell, Franklin, The Atlantic Coast Toronto (1970), see pp. 46-
just below <strong>the</strong> Black Ground. A number of families have tried to occupy<br />
this place, but no one has remained <strong>for</strong> more than a few months.<br />
Neighbours to <strong>the</strong> Black Ground insist that <strong>the</strong>y have seen human<br />
figures materialize from nothing, and have heard <strong>the</strong> sounds of strange<br />
birds and beasts in <strong>the</strong> night. Even unbelievers have been subject to <strong>the</strong><br />
apparitions that haunt <strong>the</strong> region. In <strong>the</strong> last decade two blackberry<br />
pickers arose from <strong>the</strong>ir work to see three ladies dressed in Victorian<br />
black, wearing antique shawls over <strong>the</strong>ir heads, walking hunchbacked<br />
through <strong>the</strong> fields, ocassionally pausing to pick and eat <strong>the</strong>ir own berries.<br />
The boys yelled and <strong>whistle</strong>d to catch <strong>the</strong> attention of <strong>the</strong>se strangelooking<br />
visitors, but <strong>the</strong>y even ignored stones which were thrown at, and<br />
through <strong>the</strong>m. At home <strong>the</strong> frightened lads were told: “O<strong>the</strong>rs have seen<br />
that trio. There have been strange events in that field and some say<br />
money is buried <strong>the</strong>re.<br />
A man purchased <strong>the</strong> land when <strong>the</strong> house was still up and about, and he<br />
and his family often heard lumber falling although <strong>the</strong>rte was never<br />
anything to be seen. Afterwards a boy raised in that house tried to open<br />
<strong>the</strong> door when it was deserted, but could not move <strong>the</strong> door although<br />
nothing bared <strong>the</strong> way. Still ano<strong>the</strong>r occupant saw <strong>the</strong> ghost of a man with<br />
an extremely small head and later he saw <strong>the</strong> face alone, floating just<br />
above <strong>the</strong> ground.” Rosella Clory Sampson, whose family was <strong>the</strong> last to<br />
pay taxes on <strong>the</strong> property said that a cousin had been <strong>the</strong> last to try <strong>the</strong><br />
restless spirit of <strong>the</strong> Black Ground. One night that family heard “<strong>the</strong> most<br />
horrifying sound anyone could imagine,” and <strong>the</strong>y quickly moved <strong>the</strong>ir<br />
house-trailer to a less troubled location.<br />
Not all men are repulsed by <strong>the</strong>se spirits of <strong>the</strong> earth. Laurey Lacey<br />
who explored <strong>the</strong> barrens near Bridgewater commented on <strong>the</strong> “great<br />
boulders split open by <strong>the</strong> action of natural <strong>for</strong>ces, (which) lie like<br />
guardians over <strong>the</strong> landscape.” He claimed to feel <strong>the</strong> presence of <strong>the</strong>se<br />
entities and admitted being drawn by <strong>the</strong>ir collective spirit. The<br />
Bridgewater barrens are almost atypical except that <strong>the</strong>y have sprouted<br />
pioneering pines, “which are plentiful near <strong>the</strong> lakes and contrast (in <strong>the</strong>ir<br />
straightness) with o<strong>the</strong>r trees <strong>the</strong>re, some of which are peculiar shapes.”<br />
GOMMIE<br />
An earth-spirit; a lord of <strong>the</strong> quarter; a fool.
Anglo-Saxon, guna , akin to <strong>the</strong> Latin homo , a man; particularly a<br />
bridgegroom. DPEI: Comparable with kittardy, nosic, omadan, shick and<br />
stouk; "a foolish or silly person (or spirit), a simpleton. OED: from <strong>the</strong><br />
Scottish, gomach , "a simpleton." Probably related to <strong>the</strong> Gaelic goimbh ,<br />
anguish, pain due to compression and gomag , a nip or pinch<br />
GOPHER<br />
A mortal earth spirit of <strong>the</strong> air. a light-carrying, landtravelling<br />
<strong>for</strong>erunner or hindrunner of death and ill omen.<br />
Dialectic English, gofer or goofer , from <strong>the</strong> French gaffe , a<br />
bungler, clown, a foolish fellow, an ill-made individual. Confers with<br />
goffer , to crimp cloth creating a honeycomb pattern, <strong>the</strong> kind preferred<br />
as ruffles <strong>for</strong> <strong>the</strong> costumes of medieval clowns. Related to <strong>the</strong> German<br />
words wafer and waffle . The spelling gopher is preferred to designate<br />
small rodents which tunnel <strong>the</strong> earth in seemingly random, clown-like<br />
fashion. Related to <strong>the</strong> Gaelic gobhar , a goat, <strong>the</strong> root being gab , take, as<br />
in <strong>the</strong> Lat. caper . The Gaelic root is sometimes given as gam-ro ,<br />
encorporating <strong>the</strong> same gam as that seen in geamhradh , winter<br />
The gopher proper is an invisible entity carrying what appears to be<br />
a sphere of lambent light, <strong>the</strong> latter called <strong>the</strong> gopher-light , corpsecandle,<br />
fox-fire, or dead-light. This spirit is known as <strong>the</strong> fetch (which,<br />
see) when it travels over water and is <strong>the</strong> close kin of <strong>the</strong> will o' <strong>the</strong><br />
wisp. except that <strong>the</strong> latter is not an inevitable omen of disaster. Gophers<br />
are termed runners when <strong>the</strong>y act on behalf of men not destined <strong>for</strong> death,<br />
thus <strong>the</strong> modern use of <strong>the</strong> word to describe one who per<strong>for</strong>ms errands <strong>for</strong><br />
<strong>the</strong> boss. This is <strong>the</strong> Gaelic fear dearg (firey man) and <strong>the</strong> French feu<br />
follet (firey-fool).<br />
The gopher may goof-off while his host lives, but is absolutely<br />
committed to communicating warnings of death; first to <strong>the</strong> person he<br />
serves, and later to <strong>the</strong> community at large. The <strong>for</strong>erunner may<br />
materialize as <strong>the</strong> double of <strong>the</strong> man or woman in question, or as a totem<br />
animal,245 but may be perceived as a flaming ball of fire that approaches<br />
and falls to earth. The speed of approach is said related to <strong>the</strong> nearness<br />
245Notice that Creighton describes a ghost-dog as a gopher on page<br />
229 of Bluenose Ghosts.
of death, and <strong>the</strong>re are instances where men or women lived many years<br />
after <strong>the</strong>ir warning. More often, death after a few days, or weeks, is<br />
anticipated. At <strong>the</strong> time of death, <strong>the</strong> gopher is aroused <strong>for</strong> one last duty<br />
signalling <strong>the</strong> passage of <strong>the</strong> primary soul by lighting <strong>the</strong> exact future<br />
route from <strong>the</strong> home of <strong>the</strong> dead person to <strong>the</strong> final resting place in <strong>the</strong><br />
cemetary. Less frequently, where death occurs away from home, <strong>the</strong> light<br />
may move from <strong>the</strong> body to <strong>the</strong> residence of <strong>the</strong> dead person, signalling his<br />
living relatives that he has "passed over." Whatever <strong>the</strong> purpose of <strong>the</strong><br />
light, men are warned against standing in its path, since those touched by<br />
it suffered electrocution whe<strong>the</strong>r <strong>the</strong> light was meant <strong>for</strong> <strong>the</strong>m or some<br />
o<strong>the</strong>r person in <strong>the</strong> community.<br />
A gopher haunted <strong>the</strong> village of Cape Negro, Nova Scotia. Two<br />
bro<strong>the</strong>rs saw one "blazing up right in <strong>the</strong> middle of <strong>the</strong> medder (meadow).<br />
By <strong>the</strong> by we could see <strong>the</strong> "man" who was swinging <strong>the</strong> lantern. We<br />
rushed home and told mo<strong>the</strong>r and she ran out and saw it too. After that it<br />
came <strong>down</strong> toward <strong>the</strong> harbour and <strong>the</strong>n diddled up and <strong>down</strong> and went<br />
back."<br />
In most cases <strong>the</strong> gopher light could be connected with a death, or<br />
deaths, in <strong>the</strong> village. Again, at Cape Negro. two boys managed to kill<br />
<strong>the</strong>mselves while hunting birds and afterwards, <strong>for</strong> several years at <strong>the</strong><br />
turn of <strong>the</strong> century a gopher light was seen just be<strong>for</strong>e storms at sea: "It<br />
would start in <strong>the</strong> place where <strong>the</strong> boys shot <strong>the</strong>mselves and would go<br />
back (to) <strong>the</strong> same place. It would start small and would get big as a<br />
washtub, and <strong>the</strong>re was a man in <strong>the</strong> light swinging a lantern. One time,<br />
three men went out in a dory after it to see if <strong>the</strong>y could find out what it<br />
was. They took a gun and started to row and <strong>the</strong>y got just so nigh and <strong>the</strong><br />
light would diddle up and <strong>down</strong> and it took <strong>down</strong> <strong>the</strong> harbour and <strong>the</strong>y<br />
couldn't catch it. They shot at it and gave it up. People got scared of it<br />
cause after a while it began to move around <strong>the</strong> shore. It would go <strong>down</strong><br />
and come up and you could see this man swinging his lantern. When you<br />
saw it you always knew <strong>the</strong>re would be a storm..."246<br />
Sometimes gopher lights merely served to announce a passing, but<br />
<strong>the</strong>y could become attached to residences where a traumatic death had<br />
occured, thus evidencing <strong>the</strong>mselves as a ghost of <strong>the</strong> dead. This seems to<br />
have been <strong>the</strong> case on Spiddle Hill, in Colchester County, Nova Scotia,<br />
246Creighton, Heleb, Bluenose Ghosts, p. 230.
which was once haunted by a ball of fire. Since it floated over <strong>the</strong> Ross<br />
farm, it came to be called Ross's Torch. "It was a round bright light and<br />
lighted <strong>the</strong> whole place but, when (<strong>the</strong> family left), it left." No one knew<br />
<strong>the</strong> name of <strong>the</strong> instigating spirit and it was of such common occurence<br />
that most people ignored it in spite of its reputation as a dangerous omen.<br />
One exception was a farmer named Murray, who was a stranger to <strong>the</strong><br />
region: "He saw <strong>the</strong> light and was watching it so closely that (his horse<br />
and wagon) went off course." He saw something in <strong>the</strong> light not previously<br />
observed and, at home, "collpased and, although he lived <strong>for</strong> a while, never<br />
got out of bed again."247<br />
At Ingomar people also gave this name to <strong>the</strong> spirit-light: "The<br />
gopher was something that appeared at Ingomar and people wouldn't go<br />
near <strong>the</strong> place where it was seen... Nothing had ever happened <strong>the</strong>re to<br />
account <strong>for</strong> it as far as anyone knew, but <strong>the</strong>y dassn't pass it. It died<br />
away after a while but not be<strong>for</strong>e frightening a lot of people."248 At Clyde<br />
River, Prince Edward Island, <strong>the</strong> haunt appeared as “ dim wavering<br />
light.”Joseph Devereux says he thinks it became particularly active in<br />
1910: “It was reported almost nightly at <strong>the</strong> western end of <strong>the</strong> bridge. It<br />
would drift slowly up <strong>the</strong> hill past <strong>the</strong> Presbyterian church, to a point near<br />
<strong>the</strong> Bannockburn Road where, after a pause, it would fade from view.” At<br />
first nothing of any consequence took place but toward <strong>the</strong> end of that<br />
year “an old couple, Paul macPhail and his wife, died in a fire that<br />
destroyed <strong>the</strong>ir home at <strong>the</strong> spot where <strong>the</strong> light was said to have<br />
lingered.” This same writer said that similar lights were seen “on a lowlying<br />
stretch of land far<strong>the</strong>r west.”249<br />
At Spirit Hill, Cape Sable Island a man tried to shoot one of this<br />
firey spheres but <strong>the</strong> shot rebounded and exploded <strong>the</strong> barrel of his<br />
shotgun. Sometimes <strong>the</strong> lights were accompanied by full poltergeistic<br />
effects, as at Seabright, where aprons appeared strangely pleated on <strong>the</strong><br />
clo<strong>the</strong>sline, lumber was heard falling where no piles existed. Here one<br />
resident saw a fire-ball moving paralklel to a line fence: "It kept <strong>the</strong><br />
247Creighton, Helen, Bluenose Ghosts, p. 235.<br />
248Creighton, Helen, Bluenose Ghosts, p. 229.<br />
249DEVEREUX, JOSEPH, “Of Haunts and Spectres,” Weekend Guardian<br />
Patriot, Sat. Dec. 17, 1994.
<strong>for</strong>m of a ball till it reached <strong>the</strong> woodpile, and <strong>the</strong>n <strong>the</strong> light disappeared,<br />
but not <strong>the</strong> sound that went with it (a piercing howl). That followed him<br />
as far as <strong>the</strong> door, but not into <strong>the</strong> house (spirits were sometimes halted<br />
by <strong>the</strong> iron nails and screws that were a part of doors and entrances)."250<br />
Most men could not identify <strong>the</strong>ir mirror image, or doppelganger.<br />
The exact identity of <strong>the</strong> gopher-spirit only became obvious to men at <strong>the</strong><br />
pre-death meeting. This was <strong>the</strong> spirit that Christian's sometimes<br />
identified as <strong>the</strong>ir conscience, sometimes seen materialized as a<br />
"guardian angel".<br />
When Townsend was an adult, working as a plumber on <strong>the</strong> Ford<br />
office tower in Detroit, he had ano<strong>the</strong>r encounter with <strong>the</strong> gopher, this<br />
time as a light. Townsend was working overtime on a Saturday and had<br />
been sent by his boss to <strong>the</strong> top floor with orders to install radiators:<br />
"All right. I went up <strong>the</strong>re. I didn't install much. Eleven o'clock (p.m.)<br />
came around. I was <strong>the</strong> only one at <strong>the</strong> top of <strong>the</strong> building. All <strong>the</strong> o<strong>the</strong>rs<br />
were <strong>down</strong> below. The boss says, "How's about all going home at eleven<br />
o'clock? All satisfied?" Yes. But I didn't know anything about it. Eleven<br />
o'clock came <strong>the</strong>y switched all <strong>the</strong> lights off. I was left up <strong>the</strong>re. A great<br />
large room. And a place <strong>for</strong> a freight elevator right in <strong>the</strong> middle. You go<br />
in <strong>the</strong>re, <strong>the</strong>re's nothing to keep you from going <strong>down</strong> fifty stories. A hole<br />
<strong>for</strong> a passenger elevator was also <strong>the</strong>re. A hole through every floor. I got<br />
to thinking, By gosh, I can't move, I wouldn't dare move. So I doubled my<br />
coat into one corner and made a pillow of my lunchbox. I didn't go to sleep.<br />
I didn't have time to go to sleep. When a great mighty light came up in<br />
front of me. Oh, no light, no electric light was as bright. Come over close<br />
to me. Then it started tro move away. Nothing said,. I knew what it<br />
meant: <strong>for</strong> me to follow <strong>the</strong> light. I got my coat on, <strong>the</strong> lunchboxand went<br />
over to <strong>the</strong> ladder. And that tremendous light stayed with me almost all<br />
<strong>the</strong> way <strong>down</strong> fifty floors..."251<br />
Gopher lights are now termed “ball lightning, and are no longer<br />
considered <strong>for</strong>erunners, but <strong>the</strong>y have beome a persitent part of scientific<br />
reportage. In Science, September 26, 1924, JohnKaiser reported that his<br />
house was struck by lightning which spawned a ball of fire, “seemingly<br />
250Creighton, Helen, Bluenose Ghosts, p. 237.<br />
251Caplan, Ronald, editor, Down North, p. 164.
about nine inches in diameter which was thrown into <strong>the</strong> cnetre of my<br />
bedroom and exploded with a terrific noise.”<br />
In that same magazine, <strong>for</strong> September 10, 1937, Mary Hunneman, told<br />
of a similar encounter at Fitzwilliam, New Hampshire. While watching a<br />
storm she saw it emerge “out of space” falling through a cellar <strong>wind</strong>ow<br />
into <strong>the</strong> basement of her house. “It was a round ball, bronze, glistening<br />
with gleaming rays shooting out from <strong>the</strong> top and sides; by its beauty and<br />
brilliance reminding one of a Christmas tree ornament...Probably at this<br />
same instant, all <strong>the</strong> electric fuses in <strong>the</strong> house blew out with unusual<br />
vilence.”<br />
Note also that occasionally on clear moonlit nights, when a cold<br />
front is moving in, reports are made concerning goof lights . These hazy<br />
spots of light moving across <strong>the</strong> sky with an undulatory motion, are now<br />
considered to be mirage reflections from a wavy inversion layer, or light<br />
scattered in passing through ground mist.<br />
GOUGOU<br />
A mortal sea-spirit of <strong>the</strong> Wabenaki Indians, particularly<br />
characterized by its death-dealing shrieks and known as a<br />
collector of souls of <strong>the</strong> living and <strong>the</strong> dead.<br />
Wabenaki, Micmac dialect, gou , <strong>for</strong>est, primal time or place;<br />
perhaps related to <strong>the</strong> obsolete English goul , a shout or yell. This word is<br />
synonymous with Geol , an Anglo-Saxon winter month better known as <strong>the</strong><br />
Yule , a time when <strong>the</strong> winter-god's shouts froze <strong>the</strong> souls of <strong>the</strong> living<br />
and <strong>the</strong> dead. All <strong>the</strong> above confer with our word yell .<br />
Gou Gou or Goo Goo remains a family name among <strong>the</strong> Micmacs. We<br />
think it may correspond with Ku Ku , kukwees and canoose , <strong>the</strong> last two<br />
being dialectic names given <strong>the</strong> hairy, cannibalistic giants that invaded<br />
<strong>the</strong> Atlantic Provinces after Glooscap inadvertently blasted a "gate"<br />
between <strong>the</strong>ir world and that of men (see Glooscap). John Robert Columbo<br />
says that <strong>the</strong> linguistic scholar John Steckley has noted that Gougou is<br />
"etymologically related to <strong>the</strong> Micmac word <strong>for</strong> earthquake, as are <strong>the</strong><br />
given names of three o<strong>the</strong>r beings: Kuhkw , a powerful warrior and<br />
companion of Glooscap (who could "pass along under <strong>the</strong> surface of <strong>the</strong><br />
ground, making all things shake and tremble by his power"); Kukwes
(meaning "little Gougou"), a cannibalistic (giant) that produces an<br />
incredibly loud whoop or call when about to pounce on its victim; and<br />
Kukuwes , <strong>the</strong> Great Horned Owl, a name imitative of its cry."252 This<br />
beast was first described by Samuel de Champlain, an French<br />
cartographer, who came to <strong>the</strong> region with DeMont's expedition in 1604:<br />
"There is ano<strong>the</strong>r strange thing worthy of narration, which many<br />
savages have assured me was true; this is, that near Chaleur Bay (Bay of<br />
Heat) towards <strong>the</strong> south, lies an island, (Miscou) where makes his abode a<br />
dreadful monster, which <strong>the</strong> savages call "Gougou". They told me it had<br />
<strong>the</strong> <strong>for</strong>m of a woman, but most hideous, and of such size that according to<br />
<strong>the</strong>m <strong>the</strong> tops of <strong>the</strong> masts of our vessel would not reach her waist, so big<br />
did <strong>the</strong>y represent her. And <strong>the</strong>y say that she often devoured and still eats<br />
many savages; <strong>the</strong>se she puts, when she can catch <strong>the</strong>m, intp a great<br />
pocket, and afterwards consumes. Those who have escaped <strong>the</strong> danger of<br />
this ill-omened beast say that her pocket was so large that she might put<br />
our vessel into it."<br />
The monster...makes horrible noises (from <strong>the</strong> interior of) that<br />
island, and when <strong>the</strong>y speak of her it is with unutterably strange terror,<br />
and many assured me <strong>the</strong>y have sighted her. The a<strong>for</strong>ementioned Sieur de<br />
Prevert told me that, while going in search of mines, he passed near <strong>the</strong><br />
haunt of this fearful beast, and he and all on board heard strange hissings<br />
from <strong>the</strong> noise it made, and <strong>the</strong> savages with him assured him this was<br />
<strong>the</strong> beast, and were so afraid <strong>the</strong>y hid <strong>the</strong>mselves whereever <strong>the</strong>y could,<br />
<strong>for</strong> fear it would come and carry <strong>the</strong>m off. And what makes me believe<br />
this tale, is <strong>the</strong> fact that all <strong>the</strong> savages fear it...If I were to record all I<br />
have been told of <strong>the</strong> Gougou it would be considered untrue, but I hold that<br />
this place house some great devil that torments <strong>the</strong> people in <strong>the</strong> manner<br />
described..."253<br />
In <strong>the</strong> myths, it was contended that Glooscap bragged of his defeat<br />
of all <strong>the</strong> Powers on earth, but was remined "by a certain old woman" that<br />
"<strong>the</strong>re remains one who has never been laid low and will never be bested<br />
to <strong>the</strong> end of time." Glooscap asked, "Who is this?" and was in<strong>for</strong>med "The<br />
252Columbo, John Robert, Columbo's Book Of Marvels, p. 71.<br />
253Biggar, H.P., The Works Of Samuel de Champlain (1922-26),<br />
Volume I, loosely paraphrased.
mighty Wasis, <strong>the</strong> Gou Gou of <strong>the</strong> world! I warn and implore you not to<br />
meddle with him, <strong>for</strong> you cannot defeat him!"<br />
Glooscap was, of course, immediately drawn into a contest of wills.<br />
Meeting <strong>the</strong> creature, who sat in <strong>the</strong> middle of a tent "sucking a piece of<br />
maple sugar", Glooscap attempted to overcome him with friendship. He<br />
smiled at Wasis and invited him to talk. The creature smiled back but<br />
made no ef<strong>for</strong>t to do as he was instructed. At this, <strong>the</strong> Master summoned<br />
his best thunder-and-lightning voice and demanded compliance, but Wasis<br />
only shrieked terribly and would not move. The master <strong>the</strong>n called upon<br />
his most terrible spells, sangs <strong>the</strong> songs that raised <strong>the</strong> dead and expelled<br />
devils and called <strong>for</strong>th wonderful monsters. At this, Wasis looked on<br />
admiringly, and with interest, but did not budge an inch. Glooscap<br />
surrendered in despair and <strong>the</strong> tiny baby said "Gou! Gou!" Thus, <strong>the</strong> primal<br />
cry of nature was always seen as more powerful than <strong>the</strong> gods of earth.<br />
Gougou is an able personification of <strong>the</strong> screech of moving earth as<br />
well as that of a child. Nor<strong>the</strong>rn New Brunswick, <strong>the</strong> <strong>for</strong>mer seat of <strong>the</strong><br />
Gougou is a zone of "only moderate earthquake activity, and is not in a high<br />
risk area such as <strong>the</strong> west coast of North America." This may not always<br />
have been <strong>the</strong> case as it is noted that local earthquakes are related to<br />
"movements on pre-existing geological faults, possibly a delayed response<br />
to <strong>the</strong> unloading of <strong>the</strong> crust due to <strong>the</strong> melting ice sheet (of <strong>the</strong> last<br />
continental glacier) about 13,000 years ago." If this is <strong>the</strong> case, <strong>the</strong>n <strong>the</strong><br />
surface may have been more active at times closer <strong>the</strong> <strong>the</strong>rmal maximum<br />
(about 8,000 years ago) when unloading of <strong>the</strong> crust was rapid.<br />
According to our best reports Kukwu, <strong>the</strong> earthquake giant, became<br />
allied with Glooscap and sometimes assisted him in his projects. When<br />
three men came to Glooscap's underground "wigwam" seeking favours, he<br />
found that <strong>the</strong> first wished to be <strong>the</strong> tallest Indian in <strong>the</strong> land; ano<strong>the</strong>r<br />
wished that his nature-worship should go on indefinitely, while a third<br />
wanted a long life and good health. Hearing this, Glooscap took <strong>the</strong> men to<br />
<strong>the</strong> surface and called upon Kukhw to open a crack in <strong>the</strong> earth. This was<br />
done, and <strong>the</strong> three men fell in, at which <strong>the</strong> earth closed rooting <strong>the</strong>m to<br />
<strong>the</strong> spot. Afterwards, Glooscap invoked his magic causing <strong>the</strong> supplicants<br />
to become pine trees thus fulfilling <strong>the</strong>ir needs in an all too-literal<br />
fashion. Some white "experts" have claimed that Glooscap was not a<br />
trickster but he did possess a unique sense of humour.
When Glooscap withdrew from Atlantic Canda, it was claimed that<br />
Kukhw went with him to <strong>the</strong> <strong>north</strong>-west, where earthquakes are still<br />
virulent. Occasionally he has returned to New Brunswick and Nova Scotia<br />
to remind folk of his power over men. The 1982 Miramichi earthquake, <strong>the</strong><br />
most powerful recorded by seismogrph, occured at 8:53 a.m. (AST)<br />
registering 5.7 on <strong>the</strong> Richter Scale. This was sufficient to have created<br />
widespread destruction except <strong>for</strong> <strong>the</strong> fact that it took place in an<br />
entirely uninhabited region of New Brunswick.<br />
GOULDWOODY, HENRY<br />
A mortal earth spirit bound to <strong>the</strong> barren lands of Atlantic<br />
Canada.<br />
Anglo-Saxon, heann, mean abject, poor; also lofty, above <strong>the</strong><br />
common-folk from Henry , a personal name derived from <strong>the</strong> German<br />
Heinreich , literally rich Hans , <strong>the</strong> head of a clan or household<br />
Diminished <strong>for</strong>ms in English include: Hal , Harry , Hen and Hawkins .<br />
Gould is a a variant spelling of <strong>the</strong> Anglo-Saon gold and confers with<br />
goul , to howl, from which <strong>the</strong> family name Gowland. + <strong>the</strong> Anglo-Saxon<br />
wudu , a wood or <strong>for</strong>est; like <strong>the</strong> Middle English wood both from Woden .<br />
All confer with <strong>the</strong> Old High German witu and with <strong>the</strong> Old Gaelic fid and<br />
<strong>the</strong> Welsh gwydd , a copse of trees. See also witch . The woods howler,<br />
confering with <strong>the</strong> gou-gou and <strong>the</strong> woods whooper or hooter (which, see).<br />
This spirit is identified with <strong>the</strong> gouldwith , goodwid or<br />
goldwood of Newfoundland. Fires have ravaged <strong>the</strong> island since <strong>the</strong><br />
coming of white men and increased population densities. Since <strong>the</strong> soil<br />
<strong>the</strong>re was largely carried away by glaciation, repeated fires have made it<br />
impossible <strong>for</strong> trees to root let alone grow and vast regions have been<br />
trans<strong>for</strong>med into barren-lands. The growth in <strong>the</strong> barrens, aside from<br />
mosses and lichens is a copse, locally called <strong>the</strong> goodwiddy or<br />
goldwithy , a dwarfed mixture of laurels, Labrador tea and blueberry<br />
plants. This mere mention of <strong>the</strong> name of this incarnate spirit of <strong>the</strong><br />
barrens has helped to disuade children from wandering in that dangerous<br />
territory.254<br />
254Fowkes, Edith, Folklore of Canada, See "The Functions of Threat In<br />
Newfoundland Folklore", p. 287.
GRAND MANAN<br />
An important mortal Gaelic god-spirit of <strong>the</strong> sea <strong>the</strong> son of<br />
Ler often entitled Manan mac Ler.<br />
French grand from Olf French grant from Latin grandis , similar to<br />
<strong>the</strong> English word grand in meaning, viz, a great person, one having high<br />
rank; of large size (as Grand Manan Island); imposing in appearance (as is<br />
also <strong>the</strong> case <strong>for</strong> this island). Manan is perhaps derived from manth , <strong>the</strong><br />
English “mantle,” <strong>the</strong> cowl of one belonging to a religious bro<strong>the</strong>rhood.<br />
Since <strong>the</strong> cowl hides <strong>the</strong> identity of <strong>the</strong> wearer, <strong>the</strong> word may be used as a<br />
verb to mean cloaked or hidden from view, thus a foggy island. The word<br />
resembles <strong>the</strong> Anglo-Saxon munuc from which we have <strong>the</strong> English monk<br />
and <strong>the</strong>se words confer with <strong>the</strong> Gaelic manach , “a solitary person or<br />
hermit,” and manachainn , “a monastery.” The monks were originally<br />
involved with making predictions hence <strong>the</strong> Old Gaelic mana , “an omen.”<br />
The casting of future and past events was traditionally <strong>the</strong> role of <strong>the</strong><br />
sea-giants of Scandanavia and Britain and a chief among <strong>the</strong>m was Manan<br />
mac Ler whose <strong>eastern</strong> land outpost was <strong>the</strong> Isle of Man in <strong>the</strong> Irish<br />
Sea. The name is also written Manann and Manaun. This word also<br />
comes close to <strong>the</strong> Old French menthane , “cloaked,” or “hidden.” Oddly<br />
enough we find munanook in <strong>the</strong> Maliseet, munego , in Micmac and<br />
menahan in Penobscot, all indicating “a solitary thing (as an island)<br />
standing by itself.” According to Ganong <strong>the</strong> first syllable of <strong>the</strong> word<br />
indicates an island, <strong>the</strong> remainder of <strong>the</strong> word being descriptive: The<br />
ending syllable an , aan or ahan , taken alone, indicates “<strong>the</strong> sea” or “out<br />
at sea,” and is considereed to be an abbreviation of <strong>the</strong> Micmac word<br />
uktan , “<strong>the</strong> open sea.” It has been guessed that this was modified to<br />
agon or egon , in <strong>the</strong> various dialects, <strong>the</strong> consants ultimately being<br />
dropped. Manan , “<strong>the</strong> isolated sea-island,” has counterparts in <strong>the</strong><br />
nearby islands of Menanouze (somethimes called Petit Manan) and<br />
Monhegan , <strong>the</strong>se names being variants of Menahan. Amazingly <strong>the</strong> Gaelic<br />
Manaun is also a two part word, <strong>the</strong> man or mam portion indicating “a<br />
large round hill” or “handfull of anything” standing in isolation (as <strong>the</strong><br />
mammary glands or human breasts). In a supplimentary way it indicates<br />
a pair of things, and indeed <strong>the</strong>re was, from earliest times a Petit Manan<br />
as well as a Grand Manan. Because of <strong>the</strong> swellings <strong>the</strong>re, <strong>the</strong> groin was<br />
referred to as manachan . The latter part of <strong>the</strong> word equates with<br />
uaine . “green,” which has its root in uag , “wet,” thus again “an isolated
sea-island.<br />
This island-spirit was actually referred to as ktanagook, “<strong>the</strong> most<br />
important island,” in <strong>the</strong> tongue of <strong>the</strong> closest Indian inhabitants. It was<br />
Etienne Belanger who first recorded <strong>the</strong> name Menane . Halkyut followed<br />
this lead extending <strong>the</strong> name to <strong>the</strong> body of water now called <strong>the</strong> Bay of<br />
Fundy.Nor<strong>the</strong>rn Forests.” Samuel de Champlain’s rendering was<br />
Manthane , probably having reference to persistent summer fogs. It should<br />
be noted that <strong>the</strong>se islands were anciently considered to be <strong>the</strong> god in<br />
incarnate, if inactive, <strong>for</strong>m.<br />
Grand Manan was, and is, shea<strong>the</strong>d in "magic mist" through much of<br />
<strong>the</strong> summer sailing season, to <strong>the</strong> extent that <strong>the</strong> entire Bay of Fundy was<br />
missed by <strong>the</strong> men who drew <strong>the</strong> first charts of <strong>the</strong> nor<strong>the</strong>ast coast of <strong>the</strong><br />
United States and Canada. While <strong>the</strong> waters south of Cape Cod are largely<br />
influenced by <strong>the</strong> warm Gulf Stream, <strong>the</strong> Bay receives only twenty percent<br />
of its tidal waters from this source, getting <strong>the</strong> rest from <strong>the</strong> frigid<br />
Labrador Current. This means that <strong>the</strong> waters of <strong>the</strong> Bay are close to <strong>the</strong><br />
freezing point at mid-summer. Since <strong>the</strong> air temperature is much warmer,<br />
<strong>the</strong> dew point of water is easily reached and fog generated on an almost<br />
constant basis.<br />
It will be remembered that monks went to lonely islands to<br />
"commune with God," which is <strong>the</strong> polite way of saying <strong>the</strong>y hoped to<br />
obtain additional god-spirit and thus secular power over <strong>the</strong>ir dangerous<br />
world. In doing this, <strong>the</strong>y had <strong>the</strong> example of Jesus Christ who spent time<br />
in a desert-wilderness. The druid priests and <strong>the</strong> scalds, who had come<br />
be<strong>for</strong>e <strong>the</strong>m, had similar examples of men who had attained full god-hood<br />
through isolation and contemplation. The most noteable of <strong>the</strong>se was King<br />
Odin, a capable magician, but not a fully realized talent until he turned to<br />
what we would now call "a wilderness experience." There, Odin hung<br />
himself <strong>for</strong> nine days and nights from <strong>the</strong> Norse world-tree, "selfwounding<br />
himself with his own spear, ere he won <strong>the</strong> knowledge he<br />
sought." When he emerged from this experience it was noted that he had a<br />
new "magic" which enabled him to place <strong>the</strong> spoken word upon wood and<br />
o<strong>the</strong>r materials, recalling its sounds at will. It was said that <strong>the</strong>se<br />
"runes" gave him "power over all things."<br />
The Glooscap, <strong>the</strong> prime god of <strong>the</strong> Abenakis underwent a similar<br />
although unintended experience and his wilderness seems to have been
Grand Manan Island. According to some Glooscap lived in those days at<br />
what is now Liverpool, Nova Scotia; o<strong>the</strong>rs were sure that his base was on<br />
an island near Saint John, New Brunswick. Most agreed that he was born a<br />
member of <strong>the</strong> Black Cat tribe on his mo<strong>the</strong>rs side and one of <strong>the</strong> Bear<br />
people by his fa<strong>the</strong>r. As a youth he caught <strong>the</strong> eye of a mature witchwoman<br />
named Pook-jin-skwess, one of <strong>the</strong> Cat people. All of this race<br />
could take <strong>the</strong> <strong>for</strong>m of <strong>the</strong>ir totem animals but this "lady" could take many<br />
<strong>for</strong>ms "<strong>for</strong> she could be man or woman, or many (of ei<strong>the</strong>r sex) when she<br />
willed it. Glooscap had not yet attained <strong>the</strong> powers of magic he possessed<br />
as an adult so he was <strong>for</strong>ced to flee her unrequited love. According to a<br />
Passamaquoddy tale he leaped from <strong>the</strong> coast of Maine to take refuge on<br />
<strong>the</strong> island of Grand Manan. In doing so he is supposed to have left his<br />
snowshoe prints on both sides of <strong>the</strong> water, deeply embedded in <strong>the</strong> rocks<br />
of <strong>the</strong> land.<br />
O<strong>the</strong>rs explained his coming to <strong>the</strong> island without resorting to a<br />
supernatural happening, claiming that <strong>the</strong> witch woman tired of<br />
Glooscap's advoidance-reactions and finally sought revenge. Taking <strong>the</strong><br />
<strong>for</strong>m of a man she invited <strong>the</strong> young chief to go collecting bird's eggs on<br />
this off-shore island. Having stranded him <strong>the</strong>re she paddled away<br />
singing, "I have left <strong>the</strong> Black cat on <strong>the</strong> island; Now surely I shall be chief<br />
of <strong>the</strong> People." Fortunately Glooscap was able to telepathically warm his<br />
immediate family (Grandmo<strong>the</strong>r and a mikumwees named Marten) of her<br />
intentions so that <strong>the</strong> entire tribe was able to flee into <strong>the</strong> woods.<br />
The length of Glooscap's isolation is given as something between<br />
thirteen days and seven months. His introspection ended when he recalled<br />
a Fox ally who had telepathy and magical powers. "And he sang a song and<br />
Fox heard it although he was many miles away..." The fox came to him on<br />
<strong>the</strong> island and offered him his tail in order that both might attain <strong>the</strong><br />
mainland. What magic Glooscap possessed was severely drained <strong>for</strong> he<br />
found <strong>the</strong> return trip troublesome and long and thought "We shall never get<br />
to land." But <strong>the</strong> Fox-man responded, "Do not believe it, <strong>the</strong> <strong>wind</strong>s are high<br />
and <strong>the</strong> waters wild at <strong>the</strong> command of <strong>the</strong> witch-woman, but she will not<br />
overcome us." In one day and one night <strong>the</strong>y reached land where Glooscap<br />
was ritually reborn as a magician his powers now extending over death<br />
itself. It must be recalled that Manan mac Ler was <strong>the</strong> soul-ga<strong>the</strong>rer of<br />
<strong>the</strong> dead, <strong>the</strong> god who transported men to An Domhain, <strong>the</strong> Deep beneath<br />
Tir nan Og, an island which stood in <strong>the</strong> western sea. His outward voyage<br />
seemed to take an hour of time but actually required one day and night of
voyaging.<br />
With his spirit recharged, Glooscap followed <strong>the</strong> witch to<br />
Newfoundland and utterly destroyed her. In some versions of this myth<br />
Isle Haut at <strong>the</strong> head of <strong>the</strong> Bay is given as Glooscap's monastic retreat,<br />
and at least one version insists he attained godhood not with <strong>the</strong> crossing<br />
of Grand Manan Channel but after <strong>the</strong> defeat of <strong>the</strong> witch, when he canoed<br />
home through <strong>the</strong> underworld.<br />
Grand Manan Island was probably not thought of as an embodiment of<br />
Glooscap, but it did have “The Hole In The Wall,” an entrance to <strong>the</strong><br />
O<strong>the</strong>rworld on its nor<strong>the</strong>rn coast at Whale Cove. It may be significant that<br />
<strong>the</strong> island was alluded too obliquely as “The Sentinel,” when it was not<br />
called simply, “The Island In The Sea.” The <strong>for</strong>mer name carried <strong>the</strong><br />
implication of “<strong>the</strong> most important island.” From this we can guess that<br />
<strong>the</strong> island was <strong>the</strong> quietly brooding death-god Papkutparut (see separate<br />
entry), a gigantic shape-changer who had once been human. Those who<br />
approached him came by way of Water World and found him “as a mountain<br />
among mountains, as a terrible storm and as <strong>wind</strong>.” Those who drew his<br />
attention by uttering his name were advised to bare <strong>the</strong>ir stomach <strong>for</strong> his<br />
death axe and give <strong>the</strong>mselves to his justice. Those who returned from<br />
death world, by his leave, were fur<strong>the</strong>r cautioned to “chant and dance in<br />
his honour.” If our guess is correct <strong>the</strong>n Grand Manan may very well be An<br />
Domhain, <strong>the</strong> western terminus <strong>for</strong> Manan mac Ler’s death-ship, <strong>for</strong><br />
Papkutparut and Manan are one of a kind.<br />
It is noteworthy that men came to Grand Manan but made no<br />
permanent residences <strong>the</strong>re until after <strong>the</strong> American Revolutionary War.<br />
The island was in a war zone through much of its early colonial history.<br />
Its sou<strong>the</strong>rn coast was dangerous, its western coast inhospitable because<br />
of high cliffs (excepting perhaps Dark Harbour and Indian Point), and its<br />
easily accessed <strong>eastern</strong> coast was often in fog. It was also too large to<br />
be defended and may have been a place of now <strong>for</strong>gotten taboos.<br />
GREGORY<br />
An earth spirit reincarnate as a mummer or disguiser.<br />
Middle English, gregory , any partial disguise especially one word to<br />
an evening masquerade. A gregory was also <strong>the</strong> disguise itself, a coarsely
woven short jacket with an attached hood (compare with cooligan). The<br />
nature of <strong>the</strong> gregorians is preserved in gregarious , those who like<br />
moving in a crowd; those who enjoy parties.<br />
Lady Hunter was not one of <strong>the</strong>se. The wife of <strong>the</strong> commander-inchief<br />
of British <strong>for</strong>ces at Fredericton, New Brunswick, in eighteen two,<br />
she wrote home saying: "Our season does not commence until after<br />
Christmas when <strong>the</strong> river (Saint John) gets quite frozen over, and <strong>the</strong>n<br />
everybody is flying about in sleighs in <strong>the</strong> morning and going to gregories<br />
and dances in <strong>the</strong> evenings. I have been at one or two gregories, stupid<br />
card parties (and obviously a pale imitation of what <strong>the</strong>y must have been)<br />
where you are crammed with tea, coffee, cakes, and <strong>the</strong>n in an hour or<br />
two, (with) cold turkey. ham and a profusion of tarts, pies and<br />
sweetmeats; punch, wine, porter, liquers and all sorts of drink, so you can<br />
see <strong>the</strong>se parties are no joke."<br />
Tristam Coffin explains that such feasts were once expected to have<br />
useful results: "General inebriation, with resultant gluttony and orgiastic<br />
behaviour - activities to make <strong>the</strong> tables and <strong>the</strong> women groan - were<br />
fostered. Sex death, and rebirth were danced and mimed. Anything that<br />
related to fertility, to trans<strong>for</strong>mation, to "evergreen" took on<br />
significance."<br />
GREYBACK<br />
A spirit of <strong>the</strong> sea incarnate in a destructive ocean wave.<br />
line storm. living gale, Sheilah's storm, round gale, sheep<br />
storm, back storm, smelt storm<br />
GRIDLEY GRINDER , GRIFFIN<br />
A spirit of <strong>the</strong> air which causes severe storms.<br />
Anglo-Saxon, graedig , greedy + grindaner , grinder. Latin, gryphus ,<br />
hooked, curved. The eagle-faced, lion-bodied flying monster of Grecian<br />
legends, said to guard <strong>the</strong> treasures of <strong>the</strong> Scythians. From <strong>the</strong> earliest<br />
times gryffons have been reported sighted among <strong>the</strong> mountains of<br />
Labrador. What <strong>the</strong>y guard, or guarded, is uncertain. DPEI: "A bad storm
that made you scared and sounded like a grinder. It's old fashioned." See<br />
also grundelmeyer.<br />
Note that <strong>the</strong> Algonquins believed that thunderbirds caused <strong>wind</strong> and<br />
water-spouts, and that clouds developed as moisture precipitated from<br />
<strong>the</strong> beating of <strong>the</strong>ir wings.<br />
GRUNDELMEYER<br />
A sea-spirit found on cobbled beaches at <strong>the</strong> highest pitch<br />
of waves and tide.<br />
Middle English, grind, to pulverize from <strong>the</strong> Anglo-Saxon grund ,<br />
earth, plain, ground, bottom, depth, foundation place; grundleas ,<br />
bottomless; grund-wiergan or grund miergen (<strong>the</strong> same as morgan),<br />
<strong>the</strong> grinder sea-woman, a female monster of <strong>the</strong> deep. See mhorga .<br />
Sometimes referred to in local mythology as he back-wave grinder or<br />
undertow grinder . See also grundelmyer , a thoroughfare between<br />
dangerous rocks.<br />
This creature is heard "working" at <strong>the</strong> time of <strong>the</strong> highest <strong>wind</strong>s,<br />
waves tides, and only on cobbled beaches where <strong>the</strong> rocks literally grind<br />
against one ano<strong>the</strong>r under <strong>the</strong>se extreme conditions. The grinders may<br />
ocassionally be heard at Fundy Park and Cape Enrage, in New Brunswick<br />
and at places such as Port Shoreham, Canso and Hubbards in Nova Scotia.<br />
GROUNDHOG<br />
The male spirit of hogamany or New Years; also identified<br />
with <strong>the</strong> Gaelic festival of Imbolg (Feb. 2), locally entitled<br />
Groundhog Day.<br />
Anglo-Saxon, grund , ground, bottomless, depths, water, plain +hogg ,<br />
any animal at sexual maturity. Domesticated animals were once<br />
identified as yearlings through <strong>the</strong> use of a suffix, thus: calf-hog, bullhog,<br />
swine-hog, or sheep-hog. Wild animals were similarly described,<br />
thus: wart-hog, bear-hog and ground-hog, <strong>the</strong> last identifying any<br />
hiberanating species including <strong>the</strong> bear. See grundelmeyer . The<br />
haugmanday is still known in Celtic parts although <strong>the</strong> rites are
decadent. The word haugmandie is understood to indicate “<strong>for</strong>nication,”<br />
which used to be a favourite sport at this time of year. Festivities were<br />
led by a hog-man dressed in <strong>the</strong> head and skin of a beast. He had complete<br />
liberty during his tenure but was “sent to earth,” immediately after. The<br />
word is known to correpond with <strong>the</strong> Gaelic og, , “young” and is derived<br />
from <strong>the</strong> god Ogma mac Elathu , ruler of <strong>the</strong> western isle of perpetual<br />
youth, a place called Tir nan Og . Corresponds as well with ogluidh ,<br />
“gloomy, awful, bashful, ugly, which may represent <strong>the</strong> Christian view of<br />
<strong>the</strong> associated god Lugh , who was <strong>the</strong> bro<strong>the</strong>r of Ogma . These names<br />
correspond phoenetically with with aithir , <strong>the</strong> “fa<strong>the</strong>r”and through <strong>the</strong><br />
Norse word uggligy , “ugly,” with Uigg or Ygg one of <strong>the</strong> three hundred or<br />
so names fancied by <strong>the</strong> god known as Odin. As mentioned elsewhere <strong>the</strong><br />
name haugmany was used in <strong>the</strong> New Brunswick Legislature to<br />
characterize a “go-preacher,” of <strong>the</strong> last century who was notorious <strong>for</strong><br />
his sexual adventures and warped version of Christianity.<br />
GRUNDELMYER<br />
A mortal sea-spirit personified as a giant and perceived<br />
within a natural race of water.<br />
Anglo-Saxon, grund , <strong>the</strong> deep, especially <strong>the</strong> depths of water +<br />
maegde , strong kinswoman. The Teutonic equivalent of <strong>the</strong> Celtic<br />
goddess Mhorrigan; a sea-dwelling bloodthirsty monster of <strong>the</strong> female sex.<br />
Confers with grundleas , bottomless pit and grund-wiergen , female<br />
monster of <strong>the</strong> deep. Confers with <strong>the</strong> English ground and with <strong>the</strong> Gaelic<br />
grunnd , <strong>the</strong> bottom of <strong>the</strong> sea or a river. Hence also <strong>the</strong> Gaelic<br />
grunndail , steadfast, solid, sensible. The grundels were obviously allied<br />
with <strong>the</strong> nor<strong>the</strong>rn tribesmen.<br />
Grand Mananers and residents of Lunenburg County, Nova Scotia, used<br />
to identify stretches of clear water as "thoroughfares" and spoke of any<br />
region where <strong>the</strong> water was disturbed as a "grundel ". The spirit of a<br />
dangerous whirlpool; a bogeywoman used to warn children from unsafe<br />
sea-side places. Perhaps similar to <strong>the</strong> Lunenburg grunts , said derived<br />
from <strong>the</strong> German grunzen , to complain.255 Grund has <strong>the</strong> same roots as<br />
<strong>the</strong> modern English verb to grind ; thus one who pulverizes her opponents.<br />
255Emeneau, Murray B., Canadian English, Toronto (1975).
The Maelstromm is <strong>the</strong> world's most powerful "grinder" <strong>the</strong> Old<br />
Sough (which, see) taking second place to it as a destroyer. Interestingly<br />
this Norwegian costal spirit figures in <strong>the</strong> voyage of <strong>the</strong> Celtic hero<br />
Maelduin (Bag man). The Gaelic "maileid" means bag, and <strong>the</strong> Maelstromm,<br />
or Mailstromm, was seen to be a pouch or bag that dipped <strong>down</strong> into <strong>the</strong><br />
sea. Maelduin was probably <strong>the</strong> son of a Norse settler in Ireland as his<br />
fa<strong>the</strong>r was Ailill Edgebattle, <strong>the</strong> latter a peculiarly non-Celtic name. His<br />
fa<strong>the</strong>r was slain by "plunderers from over <strong>the</strong> sea," thus he was fostered<br />
to <strong>the</strong> King of Arran. As an adult he made many trips into <strong>the</strong> Glacial<br />
Ocean (<strong>the</strong> Atlantic), and on one of <strong>the</strong>se met a peculiar but powerful<br />
spirit: "...<strong>the</strong>y came at length to an island upon which dwelt a miller, vast<br />
of bulk and hideous of aspect; and if he was hideous, still more hideous<br />
was his "mill". Asked <strong>the</strong> purpose of this mill <strong>the</strong> miller responded:<br />
"whatever is not given cheerfully and with a willing heart is surely ground<br />
here. And I truly tell you that half <strong>the</strong> corn of Erin (Ireland) passes<br />
through my mill." "Even as <strong>the</strong> spiritspoke <strong>the</strong> crew saw countless laden<br />
horses and human beings bending under <strong>the</strong> weight of heavy sacks going to<br />
and from <strong>the</strong> mill. And ever <strong>the</strong> unground corn came from <strong>the</strong> east, and<br />
ever <strong>the</strong> ground corn was carried westward." This last comment noted<br />
counterclockwise rotation of all whirlpools in <strong>the</strong> nor<strong>the</strong>rn hemisphere.<br />
Maelduin's ship fled from <strong>the</strong> Maelstromm when <strong>the</strong>y realized <strong>the</strong>y were<br />
looking upon <strong>the</strong> mills of Hel, whose "stones" are still known to grind<br />
"exceedingly fine."<br />
Our local version of Hel's mills is personified in <strong>the</strong> Grundelmyer,<br />
who appears as <strong>the</strong> sea-dragon cornered and killed by Beowulf (Bee-wolf)<br />
in <strong>the</strong> Anglo-Saxon poem of <strong>the</strong> same name. This bear-like man-god<br />
cornered Grendel , <strong>the</strong> main villain of this epic ,and tore off his arm. He<br />
thought his troubles over, but his Ring-Danes were tracked by <strong>the</strong><br />
monster's mo<strong>the</strong>r, and one of <strong>the</strong>m was carried off to her "fen" beneath <strong>the</strong><br />
sea. In his final battle with this "mere-woman" Beowulf lost his own<br />
sword and was about to be killed when he spotted "an old sword made by<br />
<strong>the</strong> giants" among a pile of bones and spent armour. With this he cut <strong>down</strong><br />
Grendelmeyer although here poisonous spirit was so heated it melted all<br />
but <strong>the</strong> hilt of this sword. Beowulf brought <strong>the</strong> gigantic head back to land<br />
as a trophy of victory. Here it was reported that "four men had trouble<br />
carrying <strong>the</strong> head on spear shafts as far as <strong>the</strong>ir gold-hall."256<br />
256Donaldson, E. Talbot, Beowulf, New York (1966), p. 29.
GUARDIAN<br />
A mortal sea-spirit deliberately created by <strong>the</strong> gods, or<br />
men, to act as <strong>the</strong> warden of a treasure-trove.<br />
Middle English, from <strong>the</strong> Old French, garder or warder , one who<br />
keeps watch; similar to <strong>the</strong> Anglo-SAxon gar , a spear, and <strong>the</strong> Scottish<br />
verb, gar , to compel o<strong>the</strong>rs to obey. Also known as <strong>the</strong> guardian-spirit, a<br />
tutelary or genius in <strong>the</strong> old sense of <strong>the</strong> word (ie. <strong>the</strong> attendant godspirit<br />
of a place). Sometimes considered to be an earth-bound tannas or<br />
ghost of a dead human.<br />
A spirit assigned to a countryside was described by Reginald Scot<br />
(1665), who supposedly interviewed him while touring <strong>the</strong> Orkney Islands,<br />
immediately <strong>north</strong> of Scotland: "Luridan a familiar of this kind did <strong>for</strong><br />
many years inhabit <strong>the</strong> island of Pomonia, <strong>the</strong> largest of <strong>the</strong> Orkades in<br />
Scotland, supplying <strong>the</strong> place of man-servant and maid-servant with<br />
wonderful diligence to those families he did haunt...This Lauridan did<br />
affirm that he was <strong>the</strong> genius Astral of that island; that his place of<br />
residence in <strong>the</strong> days of Solomon and David was at Jerusalem; that <strong>the</strong>n<br />
he was called by <strong>the</strong> Jews Belelah; after that, he remained long in <strong>the</strong><br />
dominion of Wales, instructing <strong>the</strong>ir bards in British poesy and prophecies,<br />
being called Wrthin, Wadd Elgin (or Merlin), "and now," said he, "I have<br />
removed hi<strong>the</strong>r, and alas! my continuance is but short, <strong>for</strong> in seventy<br />
years, I must resign my place to Balkin, lord of <strong>the</strong> Nor<strong>the</strong>rn Mountains."<br />
Guardians who were given less scope are also mentioned: "The<br />
nor<strong>the</strong>rn nations believed that <strong>the</strong> tombs of <strong>the</strong>ir heroes emiited a<br />
lambent blue flame, always visible at night, (a spirit) that guarded <strong>the</strong><br />
ashes of <strong>the</strong> dead. This <strong>the</strong>y called "haunga elldr" (elf fire). It was<br />
supposed more particularly to surround such tombs as contained hidden<br />
treasure."<br />
It was this "divine fire" which Grettir <strong>the</strong> Strong saw surrounding<br />
<strong>the</strong> head of <strong>the</strong> dead Anglo-Saxon hero, Heward <strong>the</strong> Wake as he lay<br />
entombed. He knew immediately that <strong>the</strong>re was buried treasure in <strong>the</strong><br />
vicinity. Norse marauders were reputedly led to <strong>the</strong> crypt of Maes Howe,<br />
in <strong>the</strong> Hebrides, by <strong>the</strong> "death-light", but some of <strong>the</strong>m were misled by its
guardian, who generated a magical snow-storm and later blighted <strong>the</strong><br />
viking-captain with madness.<br />
Guardians were, more typically, runners or befinds <strong>for</strong>ced to become<br />
treasure-warders. When pirates buried <strong>the</strong>ir loot <strong>the</strong>y deliberately killed<br />
an unimportant member of <strong>the</strong> crew, being sure to ask him if he was<br />
willing to take temporary custody of <strong>the</strong> booty. If <strong>the</strong>y got his agreement,<br />
<strong>the</strong>y plied him with drink, butchered him as painlessly as possible and<br />
dumped his body into <strong>the</strong> pit on top of <strong>the</strong> treasure chest. Having<br />
contracted to protect <strong>the</strong> treasure in life, <strong>the</strong> spirit of <strong>the</strong> dead man was<br />
compelled to remain as a guardian until released by <strong>the</strong> pirate captain.<br />
Since pirate gold was blood money, and one spirit could only be released<br />
by substituting ano<strong>the</strong>r, additional blood flow was required to quiet a<br />
guardian. Some men thought that human blood was needed, but animal<br />
blood was used with less fuss and equal results. It was also protocol that<br />
<strong>the</strong> chest had to be opened within <strong>the</strong> pit and a few coins removed or added<br />
to <strong>the</strong> horde be<strong>for</strong>e a treasure could be claimed. If anyone spoke while<br />
digging or if any o<strong>the</strong>r requirement was overlooked <strong>the</strong> treasure might<br />
sink into <strong>the</strong> ground where it would remain inaccesible <strong>for</strong> seven years.<br />
Alternately, <strong>the</strong> guardian was unbound and able to take physical action<br />
against <strong>the</strong> diggers.<br />
The guardian at Curries Mountain, on <strong>the</strong> Saint John River just above<br />
Fredericton was typical in his reaction: Three men tried to recover a<br />
pirate lode from that site but overlooked <strong>the</strong> business of opening <strong>the</strong> chest<br />
while it remained in <strong>the</strong> pit. While <strong>the</strong>y were hoisting <strong>the</strong> container with<br />
block and tackle, <strong>the</strong> chain parted, and at that one of <strong>the</strong> men swore aloud.<br />
This released a bearded guardian , who was seen to have a cutlass<br />
embedded in his chest. He lunged at <strong>the</strong> treasure-hunters who fled <strong>for</strong><br />
<strong>the</strong>ir lives. Chased to <strong>the</strong> river bank <strong>the</strong>y were met with <strong>the</strong> sight of a<br />
ghostly sailing ship ablaze in a cold light. As <strong>the</strong>y watched, a crew<br />
member fired a ghostly volley at <strong>the</strong> shore and <strong>the</strong> phantom ship dissolved<br />
into <strong>the</strong> surrounding fog. Ga<strong>the</strong>ring courage, <strong>the</strong> three went back to <strong>the</strong><br />
money pit but <strong>the</strong> guardian and <strong>the</strong> chest were gone. The spirits of <strong>the</strong><br />
dead were always torn between duty and a desire to move on to some o<strong>the</strong>r<br />
incarnation, thus on Red Island, near Chezzetcook. Nova Scotia, Mr. Roast<br />
was pursued by a ghostly woman "who chased him around <strong>the</strong> island three<br />
or four times." When he stopped <strong>for</strong> breath, she sang a song, <strong>the</strong> gist of<br />
which was "There's money here and I want you to take it." Un<strong>for</strong>tunately<br />
he had no notion of proper procedures and no pirate gold was ever
ecovered.<br />
Mary L. Fraser noted that "(pirates) drew lots among <strong>the</strong>mselves to<br />
determine which should be killed and buried near <strong>the</strong> gold. The spirit of<br />
this un<strong>for</strong>tunate...was to guard <strong>the</strong> treasure. Woe betide <strong>the</strong> intruder who<br />
should rashly tred that soil, or try to dig <strong>for</strong> <strong>the</strong> wealth. Hence it became<br />
necessary <strong>for</strong> <strong>the</strong> treasure-seekers to take every precaution in<br />
prosecuting <strong>the</strong>ir search. For <strong>the</strong> locating of <strong>the</strong> treasure <strong>the</strong>y used a<br />
curiously constructed rod. A small sealed bottle containing a liquid of<br />
which mercury was one of <strong>the</strong> ingredients, was flanked on ei<strong>the</strong>r side by<br />
long strips of whale-bone attached to it by lea<strong>the</strong>r thongs. The free ends<br />
of <strong>the</strong> whale-bone were curved outward so as to fit on <strong>the</strong> thumbs of <strong>the</strong><br />
<strong>the</strong> person who carried <strong>the</strong> rod. Only a person whose thumb-prints were<br />
perfectly circular could use it effectively. The rod was carried in<br />
absolute silence, with <strong>the</strong> bottle upwards. The bearer knew he was near<br />
<strong>the</strong> treasure when <strong>the</strong> bottle of its own accord, swung <strong>down</strong> to <strong>the</strong> earth.<br />
There is no (local) tradition of treasure having been found in this way; but<br />
<strong>the</strong>re is one well-au<strong>the</strong>nticated instance where a very valuable watch that<br />
was lost in a field was located by means of <strong>the</strong> (divining) rod."257<br />
We suspect that few men willingly submitted to death, most being<br />
tricked into taking on <strong>the</strong> role of guardianship. Guardians came into being<br />
where <strong>the</strong> invisible second soul was prevented from uniting with <strong>the</strong><br />
primary soul because of death-trauma. The soul-runneer, flygiar, or<br />
cowalker made every possible ef<strong>for</strong>t to warn men (or women) against<br />
those who plotted <strong>the</strong> death, so an incredibly stupid or besotted individual<br />
was needed, it being a requirement of binding that <strong>the</strong> person selected had<br />
to agree to his own death. Pirates sometimes selected valueless hostages<br />
<strong>for</strong> <strong>the</strong> purpose, although an inexperienced, new crewman was sometimes<br />
willing to do duty.<br />
Enos Hartlan told Helen Creighton that, "When <strong>the</strong> man volunteered to<br />
stay with <strong>the</strong> treasure, "<strong>the</strong>y had a party and soused him and buried him<br />
alive with <strong>the</strong> treasure."258 In o<strong>the</strong>r cases <strong>the</strong>y wanted to be certain that<br />
<strong>the</strong> newly-created guardian spirit did not worm his way up out of <strong>the</strong><br />
ground. When a pirate-captain was about to bury treasure on a Nova<br />
257Fraser, Mary L., Folklore Of Nova Scotia, p. 78.<br />
258Creighton, Helen, Bluenose Ghost, p. 47.
Scotian beach he called <strong>for</strong> anyone willing "to stay with this treasure <strong>for</strong><br />
a little bit." A young man named Stingles, a later resident of East<br />
Petpeswick, Nova Scotia, was about to volunteer when a black man gave<br />
consent. As <strong>the</strong> lad watched in horror, <strong>the</strong>y sliced <strong>the</strong> head from <strong>the</strong><br />
quicker speaker and "fired him <strong>down</strong> <strong>the</strong> hole."259 The virtue in being a<br />
strong silent person is clear, and <strong>the</strong> tradition against volunteering <strong>for</strong><br />
any military duty is seen as sensible in view of this tradition. As <strong>the</strong><br />
local Micmac Indians were sometimes conned into serving as guardians,<br />
some of <strong>the</strong>m developed a taboo against coming near "<strong>the</strong> white man's<br />
metal."<br />
A resident of Scatarie Island, Nova Scotia, suggested that pirates<br />
were not <strong>the</strong> only ones familiar with <strong>the</strong> means of creating guardians:<br />
"...<strong>the</strong>re's gold on <strong>the</strong> island alright...been <strong>the</strong>re from <strong>the</strong> time when <strong>the</strong><br />
French were having problems with <strong>the</strong> English here at Louisbourg...no one<br />
on Scatarie ever got any of it. No one dared to dig it up. This was because<br />
<strong>the</strong>y buried <strong>the</strong> gold each with a corpse on top, so that be<strong>for</strong>e you'd get to<br />
<strong>the</strong> gold you'd be face to face with a skeleton...They didn't think it worth<br />
<strong>the</strong> risk." 260<br />
Some pirates maintained that it was necessary to bury a man alive<br />
to produce a satisfactory guardian, o<strong>the</strong>rs held that <strong>the</strong> victim might be<br />
beheaded, <strong>the</strong> headless body or <strong>the</strong> disembodied head making a perfectly<br />
satisfactory spook. At Wayerton, New Brunswick a treasure seeker who<br />
followed his dream started a pit near Waye's Bridge but was not far into<br />
<strong>the</strong> ground when he encountered a skull which dissauded him from going<br />
fur<strong>the</strong>r. At Stillwater, Nova scotia, diggers were faced with <strong>the</strong> vision of<br />
six headless men. At Birch Cove, near Apple River, Nova Scotia, used to go<br />
regularly to a field to allow his team of horses to feed on <strong>the</strong> grass.<br />
While he was <strong>the</strong>re, a stranger approached him in <strong>the</strong> darkness; but even in<br />
<strong>the</strong> reduced light he could see that this person had no head. Rooted in fear,<br />
he listened as <strong>the</strong> apparition advised, "Don't be afraid, I mean you no harm.<br />
Come with me and I'll show you where <strong>the</strong>re is lots of money." When <strong>the</strong><br />
man shook his head <strong>the</strong> ghost rolled itself into a vast ball of ffire and<br />
rolled away into <strong>the</strong> distance. For three days after, this un<strong>for</strong>tunate<br />
Harris.<br />
259Creighton, Helen, Bluenose Ghosts, p. 47. A similar story on p. 46.<br />
260Mitcham, The Outer Islands, p. 81, quoting Scatarie resident John
dreamed of his headless man, who insisted that he should return to <strong>the</strong><br />
field to an old pole fence, following it to a treasure buried in a great<br />
stone pile somewhere along its length. Two years passed be<strong>for</strong>e <strong>the</strong><br />
individual ga<strong>the</strong>red <strong>the</strong> courage to do as he had been told and he did locate<br />
<strong>the</strong> stone pile, but on it sat a huge black snake, unlike anything he had<br />
thought to see in <strong>eastern</strong> Canada.<br />
Sometimes <strong>the</strong> instructions left with a guardian were explicit; thus,<br />
at Rose Bay, Nova Scotia a pirate-captain is said to have delivered this<br />
eulogy-cum-demand over a fresh grave: "You're to guard this spot <strong>for</strong> one<br />
hundred and fifty years. Now hear you devil, you take up <strong>the</strong> keys (to <strong>the</strong><br />
strong-box) until such time as a rooster will plough and a hen will harrow.<br />
Then deliver up <strong>the</strong> keys to those who do so."261<br />
As Creighton has said <strong>the</strong> guardian was always torn between<br />
a deesire to end its binding and <strong>the</strong> necessity of keeping <strong>the</strong> terms of its<br />
contract. On one hand, <strong>the</strong> spirit sometimes made extraordinary attempts<br />
to in<strong>for</strong>m men of <strong>the</strong> treasure, <strong>for</strong> its recovery meant that <strong>the</strong> haunt was<br />
relieved of duty. Not infrequently it appeared to people in dreams laying<br />
out in great detail how <strong>the</strong> treasure might be gained. At o<strong>the</strong>r times it<br />
created lights over <strong>the</strong> treasure-pit or left physical clues to <strong>the</strong> place<br />
where <strong>the</strong> valuables lay buried. Some of <strong>the</strong>se ghosts even pleaded <strong>the</strong>ir<br />
case complaining that <strong>the</strong>y should be exempted from fur<strong>the</strong>r work because<br />
of long service. Some whined over <strong>the</strong>ir confinement and on an island near<br />
French village, Nova Scotia, a female of this kind demanded that a passing<br />
boater should, "take me off this island." Her hoped-<strong>for</strong> saviour fled in<br />
abject terror because she was not entirely materialized. No matter how<br />
helpful guardians were at pointing out <strong>the</strong> treasure, <strong>the</strong>y were <strong>for</strong>ced to<br />
take up ano<strong>the</strong>r mask when men actually started to dig <strong>for</strong> it. In <strong>the</strong><br />
protective mode, <strong>the</strong> ghost was apt to materialize and in any of a number<br />
of terrifying ways.<br />
Usually guardians have appeared bound to a small stretch of shore-line or<br />
an island, and it is generally said that spooks cannot cross water. An<br />
exception to this was an island-guardian<br />
at Salmon River, Nova Scotia, who pursued treasure-seekers into <strong>the</strong><br />
water, where she attempted to wrestle oars out of <strong>the</strong>ir hands.<br />
The Oak Island treasure-pit off <strong>the</strong> south shore of Nova Scotia is <strong>the</strong><br />
261Creighton, Helen, Bluenose Ghosts, p. 50.
most worked over site in Atlantic Canada and it had a well-known<br />
guardian who is a case in point: This island was rumoured to house a<br />
"money-pit" long be<strong>for</strong>e an actual depression was discovered in 1795 but<br />
men avoided <strong>the</strong> place because it was said to be haunted. During that<br />
summer three young men from <strong>the</strong> nearby mainland examined a dying tree<br />
that stood over what looked like a filled in well. One sawed-ff limb that<br />
stretched over <strong>the</strong> "pit" showed signs of having been worn by <strong>the</strong> efeects<br />
of a block-and-tackle. They commenced to dig and kept at it until 1804<br />
when <strong>the</strong>y discovered a flat stone at <strong>the</strong> 95 foot level. The stone had<br />
markings in an unknown language which no one seemed able to decipher.<br />
Whatever it said, <strong>the</strong> message was lost after <strong>the</strong> 14x36" slab was moved<br />
to Halifax, displayed, and relagated to use as a surface on which to pound<br />
lea<strong>the</strong>r. At <strong>the</strong> 100 foot level <strong>the</strong> lads found a layer of planking and were<br />
confident that <strong>the</strong> treasure lay directly beneath. They never did find out,<br />
<strong>for</strong> overnight <strong>the</strong> shaft flooded up to <strong>the</strong> 30 foot level and could not be<br />
freed of water. In 1805 ano<strong>the</strong>r group managed to get a parallel pit <strong>down</strong><br />
as far as <strong>the</strong> 110 foot level, but it gushered water barely allowing <strong>the</strong>m to<br />
escape with <strong>the</strong>ir lives. The attempts that followed were legion, <strong>the</strong> most<br />
concerted ef<strong>for</strong>t being made by a U.S. based incorporation in 1899. They<br />
drilled to 153-feet, finding oak and loose metal <strong>the</strong>re along with eight<br />
inches of cement. Beyond that, at 171 feet, <strong>the</strong>y augered into iron plate.<br />
In that ef<strong>for</strong>t <strong>the</strong> drill picked up a bit of parchament bearing quill pen<br />
writing, again in an indeciperable language or cipher. None of <strong>the</strong>se<br />
individuals, groups, or <strong>for</strong>mal companies ever managed to dig a pit that<br />
would stay free of water.<br />
While all this was taking place, reports started of men who had seen<br />
ghost pirates burying <strong>the</strong> elusive treasure. A tall white pillar of light<br />
was also noticed <strong>for</strong>aging across <strong>the</strong> island, and gopher-lights, or fetches,<br />
were seen, apparently trying to lead men to <strong>the</strong> treasure. By <strong>the</strong> 1930's it<br />
was established that <strong>the</strong> leading guardian was a "man" wearing a scarlet<br />
coat of antique style. This red-coated guardian was seen first by <strong>the</strong><br />
lighthouse keeper's daughter and later by a lad from Chester. In 1931 a<br />
mineral-rod dowser looking <strong>for</strong> new digs met face-to-face with <strong>the</strong> ghost<br />
and was told, "You're in <strong>the</strong> wrong place." The spook <strong>the</strong>n drifted to<br />
ano<strong>the</strong>r spot and pointed <strong>down</strong>ward, afterwards disappearing into <strong>the</strong><br />
earth, passing <strong>down</strong>ward amidst sounds similar to those made by "a fence<br />
mallet driving stakes into <strong>the</strong> ground." That night <strong>the</strong> treasure-seekers<br />
said <strong>the</strong>y were pursued to <strong>the</strong> edge of <strong>the</strong> island by what appeared to be "a<br />
four-footed animal apparently covered by a sheet." Led by William
Chappell, who had been on hand at <strong>the</strong> dig of 1897, ano<strong>the</strong>r company sank a<br />
shaft to 163 feet and although convinced <strong>the</strong>y had by-passed <strong>the</strong> treasure,<br />
did find, deep in <strong>the</strong> ground, a pick, an anchor fluke, a miner's seal oil lamp<br />
and an old used axe head. Not much was seen of <strong>the</strong> guardian after that<br />
time, but <strong>the</strong> pillar of light, frtequently seen by members of <strong>the</strong> Chappell<br />
expedition was seen again in 1950 when John W. Lewis made his attempt<br />
at fame and <strong>for</strong>tune. In 1966, <strong>the</strong> Triton Alliance took over <strong>the</strong> search<br />
which is syill going on. Their most spectacular report to date was <strong>the</strong><br />
sigthing of "a chest and a floating hand" viewed on <strong>the</strong> monitor <strong>for</strong> a<br />
remote camera lowered into a new eighteen-inch diameter passageway.<br />
Un<strong>for</strong>tunately, this was ano<strong>the</strong>r dead end, <strong>for</strong> when expedition leader<br />
attempted to have himself lowered into this tube it began to collapse and<br />
he escaped with only seconds to spare.<br />
The fellow who guarded Oak Island reminds one of <strong>the</strong> spirit at Old<br />
Pokiok Falls, near Woodstock, New Brunswick. There men were using a<br />
divining rod of witch-hazel to locate hidden wealth when <strong>the</strong>y were joined<br />
by "a gaunt stranger clad in a mildewed red jacket, knickerbockers, a<br />
sou'wester, and bearing a shea<strong>the</strong>d sword at his side." This guardian<br />
appeared unable to speak (a prohibition placed on all such spirits until<br />
<strong>the</strong>y have, <strong>the</strong>mselves, been addressed, but he was capable of a cackling<br />
laugh which was enough to scare off <strong>the</strong> humans in his presence.<br />
Similarly, at Port Royal men sought treasure in <strong>the</strong> old foundations<br />
of <strong>the</strong> French <strong>for</strong>t. In one dig, an iron cook-pot was found beneath a flat<br />
rock at <strong>the</strong> three foot level. Engrossed in <strong>the</strong>ir digging, <strong>the</strong> men of this<br />
company were at first unaware of "a big hound of a man with black<br />
scraggly whiskers on him and he had a handkerchief knotted in four<br />
corners and a big loose shirt and a belt and a candle. He was holding a<br />
candle against <strong>the</strong> rock that held <strong>the</strong> rope up and <strong>the</strong> rope was burning.<br />
The three of us...we skedaddled." Returning to <strong>the</strong> scene at a later date,<br />
<strong>the</strong> men observed that <strong>the</strong>re was no sign <strong>the</strong> ground had ever been broken<br />
by a spade.<br />
The treasure on Oak Island has been attributed to Captain Kidd, not<br />
only because <strong>the</strong> age of <strong>the</strong> money-pit seems appropriate to his time, but<br />
also because a rock installed on <strong>the</strong> island was supposed to have been<br />
engraved with <strong>the</strong> words "200 Kidd." There is no dearth of <strong>the</strong>se enigmatic<br />
inscriptions on our beaches and shorelines. Some were undoubtly cut by<br />
praksters, but a few may be credited to <strong>the</strong> hands of pirates and some may
have been <strong>the</strong> busy-work of guardians. At Glen Margaret, BG, in Cape<br />
Breton <strong>the</strong>re was a rock marked simply enough with three lines and <strong>the</strong><br />
words, "Kapt Kit". A few hundred miles away at Marion Bridge, near<br />
Fortress Lunenburg, is ano<strong>the</strong>r tombstone shaped rock bearing <strong>the</strong> legend<br />
"Captain Kidd died without mercy." Un<strong>for</strong>tunately no vital statistics<br />
appear with this message and <strong>the</strong>re is no evidence that <strong>the</strong> great villain<br />
was buried in Nova Scotia. At White Island, in this same province, <strong>the</strong>re is<br />
ano<strong>the</strong>r rock bearing hand-chiselled letters, but it is even less<br />
in<strong>for</strong>mative being worn beyond comprehension.<br />
The protocol <strong>for</strong> recovering treasure is not fully laid out, <strong>the</strong> steps<br />
varying with local folklore. In a few places, it was felt that <strong>the</strong> ceremony<br />
should start with a repettion of <strong>the</strong> three "Holiest Words in <strong>the</strong> Bible" viz.,<br />
"Fa<strong>the</strong>r, Son and Holy Ghost, but o<strong>the</strong>rs were sure this litany had liitle<br />
effect on pagan water-spirits. It was generally supposed that since,<br />
"blood was shed in <strong>the</strong> burial of a treasure," it would have to be "shed to<br />
again get <strong>the</strong> treasure out." Some guardians were quite explicit that this<br />
was a prerequisite. A female-guardian offered <strong>the</strong> way to treasure at<br />
West Chezzicut, but explained that it could only be taken after "you've<br />
drawn blood from two twins." This generous offer was not taken up<br />
because those who were in<strong>for</strong>med were not aware that human blood was<br />
not required, <strong>the</strong> blood from a a rooster, or from twin lambs being<br />
sufficient. At Ship Harbour a guardian asked that blood be spilt <strong>for</strong> blood<br />
but had <strong>the</strong> sense to add that animal blood was a viable substitute, and she<br />
escaped from her bondage.<br />
It is thought that tracing a circle about <strong>the</strong> site will bind an evilspirit<br />
on <strong>the</strong> spot , but it is by less certain that a treasure can be<br />
stabilized in time and space by discharging firearms three times over <strong>the</strong><br />
place. The business of casting a coat over a treasure-chest will not work,<br />
<strong>the</strong> au<strong>the</strong>ntic <strong>for</strong>mula calling <strong>for</strong> "a turned-coat" like those worn by <strong>the</strong><br />
fay-people of ancient times. It is still thought necessary <strong>for</strong> treasureseekers<br />
to place money within <strong>the</strong> horde once <strong>the</strong> treasure chest is opened.<br />
Failing that, it is necessary that a sample be removed, be<strong>for</strong>e full<br />
retrieval is guaranteed. Some men were of <strong>the</strong> opinion that a rock needed<br />
to be hung from a wooden tripod directly above <strong>the</strong> treasure to stabilize<br />
its position. At Cow Bay, a gentleman with knowledge of such matters<br />
noted that, "treasure comes up every seven years <strong>for</strong> a bath," but he could<br />
not recommend going after it since, "pirates' money is bad money, and no<br />
good can come of possessing it." The notion that buried treasure needs to
"recharge its batteries"is widespread. In most places <strong>the</strong> period between<br />
appearences is three, seven or nine years but in parts of <strong>eastern</strong> Europe it<br />
is held that treasure only emerges once in each century.<br />
This has not stopped Maritimers from trying. In 1928. "The<br />
Fredericton Gleaner" reported: "Newcastle Men Looking For Capt. Kidd's<br />
Treasure...The arrest of George Bulgar, Cornelius Durant, Randolph E.<br />
Doucette, Moise Durant, and Charles Peters by Provincial Policemen<br />
Pettigrew and Faulds on <strong>the</strong> tarvia road between Newcastle and Chatham<br />
at two o'clock this morning solved <strong>the</strong> mystery which has been attached to<br />
<strong>the</strong> strange activities, <strong>the</strong> blinking lights and ghostly noises which have<br />
been prevalent in that vicinity. George Butler, captain of <strong>the</strong> mystery<br />
crew...claims to have been within six inches of Capt. Kidd's treasure chest<br />
when <strong>the</strong> arm of <strong>the</strong> law reached out and probably saved unsuspecting<br />
motorists from serious injury, had <strong>the</strong> diggers continued in undermining<br />
<strong>the</strong> road. Bulger claims that <strong>the</strong> location of <strong>the</strong> treasure was revealled to<br />
him in a dream. He ga<strong>the</strong>red <strong>the</strong> o<strong>the</strong>r four members of his band and <strong>the</strong><br />
work was being carried out through <strong>the</strong> stillness of <strong>the</strong> night...Officers<br />
Pettigrew and Faulds placed <strong>the</strong> men under arrest in Chatham where <strong>the</strong>y<br />
were allowed <strong>the</strong>ir liberty this morning after promising to refill <strong>the</strong><br />
tunnel which <strong>the</strong>y had dug beneath <strong>the</strong> road and to refrain from fur<strong>the</strong>r<br />
treasure hunts."262<br />
The guardians of treasure have taken many <strong>for</strong>ms including an ghosts<br />
of <strong>the</strong> deceased, spirit-lights, and totem animals. The best special<br />
effects have included hindrunners of groups of individuals along with<br />
ghost ships of an earlier age. When a company went to retrieve a a buried<br />
<strong>for</strong>tune from Margareee Island, in Inverness County, Cape Breton, <strong>the</strong>y<br />
seemed destined to succeed. Un<strong>for</strong>tunately a shovel resounded loudly<br />
against <strong>the</strong> iron-bound chest <strong>the</strong>y had unear<strong>the</strong>d and this was enough to<br />
loosen certain bound spirits. As <strong>the</strong> diggers watched, a ghostly ship<br />
sailed into a nearby swamp and men attired in <strong>the</strong> loose clothing of<br />
ancient mariners marched toward <strong>the</strong> opened pit. The treasure-seekers<br />
rushed to <strong>the</strong> safety of a nearby hunter's cabin, but <strong>the</strong> white-faced<br />
crewmen followed <strong>the</strong>m to <strong>the</strong> very <strong>wind</strong>ows, crowding <strong>the</strong>ir glowing<br />
faces against <strong>the</strong> panes. The refugees were thoroughly cowed, but at <strong>the</strong><br />
stroke of midnight, <strong>the</strong> wraiths disassembled into strips of ectoplasm<br />
262Grant, B.F., Fit To Print, p. 117.
that filtered back into <strong>the</strong> o<strong>the</strong>r world.263<br />
At Mabou, in Inverness County, Cape Breton, two men expecting to<br />
gain from digging in <strong>the</strong> banks of a little stream were not noticeably<br />
bo<strong>the</strong>red by a flock of black birds that careeened overhead. They were a<br />
little unnerved to see <strong>the</strong> birs slowly vanish, while black clo<strong>the</strong>d men<br />
ga<strong>the</strong>red up stream to stand watching <strong>the</strong>ir progress as <strong>the</strong>y dug by<br />
moonlight. At first <strong>the</strong>re were only three men, but as <strong>the</strong> birds<br />
disassembled <strong>the</strong> crowd of men grew to hundreds. At last <strong>the</strong> terrorstricken<br />
men had <strong>the</strong> sense to bolt, and ran across several fields in an<br />
attempt to escape <strong>the</strong> host that followed. When <strong>the</strong>y arrived at <strong>the</strong>ir<br />
aunt's house, she was sure <strong>the</strong>y suffered a delusion and was solicitous,<br />
promising <strong>the</strong>m fresh milk from <strong>the</strong> cow in <strong>the</strong> barn. As she entered that<br />
place, she found <strong>the</strong> interior filled, shoulder-to-shoulder, with close<br />
packed guardians of <strong>the</strong> treasure. She quickly dropped her milk pail and<br />
retreated to <strong>the</strong> house, completely <strong>for</strong>getting her <strong>for</strong>mer derisive<br />
attitude.264<br />
Again, on <strong>the</strong> south coast of Nova Scotia, an iron-bound chest was<br />
well known to several decades of seamen. Its outline was always<br />
distinctly seen and when boats ga<strong>the</strong>red, bad-luck johnnies, black birds,<br />
which might have been crows or ravens ga<strong>the</strong>red. Once a group tried to<br />
raise <strong>the</strong> chest and <strong>the</strong> birds, led by a headless animal, swarmed so tightly<br />
about <strong>the</strong>m <strong>the</strong>y had to leave <strong>the</strong> operation.265<br />
If individual guardians are less awe-inspiring, <strong>the</strong>y too can be<br />
frightful, or eccentric enough, to prevent most lost wealth from being<br />
taken from its resting place. At Ingonish Beach, treasure-seekers were<br />
working in <strong>the</strong> pit when <strong>the</strong>y looked up to find <strong>the</strong>mselves beneath a<br />
millstone, suspended from a flimsy rope, and rotating "at a rate of a<br />
thousand turns a minute." If that was not enough <strong>the</strong> devil appeared on<br />
horseback, brandishing a sword, with which he promised to cut <strong>the</strong><br />
support. Absolutely terrified but unable to act, one of <strong>the</strong>m shouted out<br />
"God save us!" This was sufficient to "do in" <strong>the</strong> apparition, but it also<br />
263Fraser, Mary L., Folklore Of Nova Scotia, p. 80.<br />
264Fraser, Mary L., Folklore Of Nova Scotia, p. 86.<br />
265Fraser, Mary L., Folklore of Nova Scotia, p. 89.
caused <strong>the</strong> treasure to sink magically into <strong>the</strong> earth, so that it became<br />
imposiible to relocate.266 It is a tenant of <strong>the</strong> trade that treasure seekers<br />
cannot speak of <strong>the</strong> Christian deity or have anything blessed by a priest on<br />
<strong>the</strong>ir persons.<br />
In point of fact all noise-making puts <strong>the</strong> project at risk: "Many a<br />
time a group of men have got as far as finding <strong>the</strong> chest, and one of <strong>the</strong>m<br />
has spoken, thus breaking an invoilable rule. Without waiting to see what<br />
would happen <strong>the</strong>y simply dropped <strong>the</strong>ir shovels and fled, confident that<br />
<strong>the</strong> whole expedition was ruined by this indiscretion...For with human<br />
speech <strong>the</strong> guardian ghost was given power which, until <strong>the</strong>n, it could not<br />
use..."267<br />
At Glen Haven, Nova Scotia, Helen Creighton found a gentleman who<br />
indicated a possible result: "If you talked while you were digging <strong>for</strong><br />
treasure, <strong>the</strong> money would sink <strong>down</strong>, or <strong>the</strong> devil would come with his<br />
head bare, or <strong>the</strong> man buried with <strong>the</strong> treasure would come with his sword<br />
in hand to kill you."268<br />
Elsewhere <strong>the</strong> folklorist was told that, "Once it goes back to <strong>the</strong> earth it<br />
stays <strong>the</strong>re, as a rule, <strong>for</strong> seven years, and it is useless digging (to<br />
retrieve it) be<strong>for</strong>e that time.269<br />
In spite of <strong>the</strong> supernatural effects of guardians, men have had<br />
notable successes at recovering treasure. Some of <strong>the</strong>se finds have been<br />
totally pedestrian although no less welcome than money received after<br />
great ef<strong>for</strong>t. A couple at Clarke's Harbour supposedly went from poverty<br />
to riches after finding paper bills widely spread in <strong>the</strong> upper tide-line. At<br />
this same place, ano<strong>the</strong>r man saw a bag half buried in sand amidst eel<br />
grass. Kicking at it, he spread paper money to <strong>the</strong> <strong>wind</strong> be<strong>for</strong>e realizing<br />
his good <strong>for</strong>tune. In New Brunswick, treasure may still be buried beneath<br />
"The Bar". a long gravel beach that stretches from French's Point to <strong>the</strong><br />
mouth of Belding's Creek in Saint John County. The nor<strong>the</strong>rn part of <strong>the</strong><br />
bar is desolate but <strong>the</strong> south is partly covered with spruce trees and here<br />
266Fraser, Mary L., Folklore Of Nova Scotia, p. 81.<br />
267Creighton. Helen, Bluenose Ghosts, p. 48.<br />
268Creighton, Helen, Bluenose Ghosts, p. 49.<br />
269reighton, Helen, Bluenose Ghosts, p. 57.
is a small graveyard where <strong>the</strong> earliest settlers were buried, starting in<br />
<strong>the</strong> year 1795. An isolated spruce tree standing well out on <strong>the</strong> bar is<br />
locally known as <strong>the</strong> "Money Tree." This is not <strong>the</strong> original tree bearing<br />
this name, but it does stand at <strong>the</strong> site of one given this name by <strong>the</strong> first<br />
inhabitants. It is guessed that <strong>the</strong> earlier tree must have been used as <strong>the</strong><br />
support <strong>for</strong> block-and-tackle to lower a treasure into <strong>the</strong> earth and<br />
certainly coins have been found scattered in <strong>the</strong> sand. The list of<br />
successful finds is very long: In 1883, Cabel Stokes is supposed to have<br />
retrieved $13,000 gold from Long Island on <strong>the</strong> Kennebecais River, and at<br />
St. Martins, in 1894, The Saint John Telegraph reported $8,000 in gold<br />
coins found at West Quaco along with,"two iron bread knives with oak<br />
handles initialled GKP." The lands around Fort Beausejour have supposedly<br />
yielded $30,000 in gold while nearby Tantramar marshes are reported<br />
having given up at least one sock filled with gold. Still in New Brunswick,<br />
traces of gold. silver and oak and twenty-five 25 French antique silver<br />
plates have ben taken from <strong>the</strong> ground at Jollicure. At <strong>the</strong> Neck of <strong>the</strong><br />
Hammond River, Henry Prince located and took away "a chest of Mexican<br />
silver." "Money Island," on <strong>the</strong> Miscou shore takes its name from a find of<br />
eleven ancient coins which were once found amidst coal that had washed<br />
ashore.<br />
The most intriguing tales are those where <strong>the</strong> ending is enigmatic:<br />
Campobello Island was once <strong>the</strong> "feudal fiefdom" of its grantee, Captain<br />
William Owens. It was always rumoured that <strong>the</strong>re was ahorde on that<br />
island, possibly somewhere along Herring Cove, where men of <strong>the</strong> past<br />
could routinely view <strong>the</strong> remains of <strong>the</strong> 30- or 40-ton vessel supposed to<br />
have some part in <strong>the</strong> burial. Those who spoke about this wreck marvelled<br />
at it its all-wood construction, noting that iron was entirely absent from<br />
<strong>the</strong> hulk. Here men, who openly claimed to be <strong>the</strong> descendants of<br />
bucaneers, camped each summer through <strong>the</strong> years at <strong>the</strong> turn of <strong>the</strong><br />
1800's. At <strong>the</strong> first <strong>the</strong>y approached Captain Roibinson Owen, <strong>the</strong> last of<br />
his colourful line, promising him a one-third cut <strong>for</strong> permission to dig up<br />
<strong>the</strong> thousands of dubloons which <strong>the</strong>y contended were <strong>the</strong>re <strong>for</strong> <strong>the</strong><br />
digging. One day, Owen was surprised to find that <strong>the</strong> diggers had folded<br />
camp, leaving him nothing more than a money pit with <strong>the</strong> outlines of a<br />
chest impressed into <strong>the</strong> soil at <strong>the</strong> bottom.<br />
A bit nor<strong>the</strong>ast of this location is <strong>the</strong> Plumper Hole, lying within a<br />
small cove surrounded by <strong>the</strong> steep cliffs that stretch between Point<br />
Lepreau and Dipper Harbour. This place is named <strong>for</strong> <strong>the</strong> British brig
"Plumper" which ran ashore here during a storm on November 5, 1812 at<br />
about 4 o'clock in <strong>the</strong> morning. The Plumper was on its way from Halifax<br />
to Saint John with 75 persons on board and a cargo that included<br />
1,300,000 pounds in coin, all intyended to pay <strong>the</strong> military men at Saint<br />
John. Of those aboard only 30 were saved so it is obvious that no one<br />
aboard gave much thought to <strong>the</strong> pay-load. The survivors found<br />
<strong>the</strong>mseleves on an unsettled shore and had to hike through <strong>the</strong> winterwoods<br />
<strong>for</strong> 2 miles to <strong>the</strong> nearest settlement at Dipper Harbour.<br />
Un<strong>for</strong>tunately, <strong>the</strong> money sank with <strong>the</strong> ship into Plumper Hole, which is<br />
about 75 feet deep. At <strong>the</strong> time <strong>the</strong>re was no diving-gear that could<br />
penetrate <strong>the</strong> wreck so everything was presumably intact when Alexander<br />
Gibson, engaged at lumbering on <strong>the</strong> Lepreau River, bought <strong>the</strong> rights to<br />
salvage and hired men to undertake hard-hat dives. According to local<br />
tradition <strong>the</strong>y were very successful at bringing <strong>the</strong> <strong>for</strong>tune back to <strong>the</strong><br />
surface but "Boss" Gibson was always non-commital on <strong>the</strong> subject. It<br />
might appear that his <strong>for</strong>tune was partly based on Plumper gold <strong>for</strong><br />
extensive dives in this century have brought back "a cannon, 3 anchors,<br />
sheets of copper and lead and a number of bronze nails and fastenings."<br />
Even more enigmatic were <strong>the</strong> results of treasure-hunting at <strong>the</strong><br />
mouth of Tynemouth Creek, fur<strong>the</strong>r up <strong>the</strong> Bay of Fundy near St, Martins.<br />
Here five Americans arrived by schooner in 1908. They let it be known<br />
that <strong>the</strong>y carried a chart that was more than a century old and that <strong>the</strong>y<br />
were looking <strong>for</strong> two local stone markers, one showing a lion's head and<br />
three arrows, ano<strong>the</strong>r lying in <strong>the</strong> direction of <strong>the</strong> arrows. The first stone<br />
was easily uncovered being a local source of argument and conversation,<br />
but <strong>the</strong> second marker was known to have been removed by a farmer named<br />
Andrew Lochley at least twenty-five years be<strong>for</strong>e. The Americans left,<br />
saying <strong>the</strong>y had found nothing, but <strong>the</strong> locals were not as sure.<br />
During <strong>the</strong> 1950's a man is supposed to have recovered coins from<br />
two powder-horns hidden in a Yarmouth quarry. When <strong>the</strong> refinery named<br />
Imperoyl was built near Dartmouth, Nova Scotia, old coins were recovered<br />
from a chest hidden within an old line fence. All of <strong>the</strong> above examples<br />
might be happenstance, but at Clam Harbour, Nova Scotia, a woman<br />
dreamed of buried treasure and persuaded a friend to search her<br />
dreamscape by light of day with "a mineral rod." This pair unear<strong>the</strong>d a<br />
copper baking pan filled with English sovereigns and concluded <strong>the</strong>y had<br />
been helped by a guardian.
At Apohaqui, New Brunswick, Major Studholm's grave was seen in a<br />
dream and this was taken as a clue to <strong>the</strong> presence of buried treasure on<br />
his Loyalist grant. The treasure seekers used a type of divining-rod which<br />
<strong>the</strong>y referred to as "a mineral rod " "a short hollow device" which an<br />
observer said was "wrapped in whalebone." He went on to note that it had<br />
"two pliable handles attached to one end by which <strong>the</strong> operator held it."<br />
The contents of <strong>the</strong> rod were unknown, although this individual thought<br />
that it might contain "quicksilver", or mercury. In any event, <strong>the</strong> seekers<br />
found <strong>the</strong> stone seen in a guardian-generated dream and bound <strong>the</strong> treasure<br />
by drawing a circle about it with a steel sword. According to most<br />
accounts <strong>the</strong> treasure was recovered and removed.<br />
Two residents of Indian Cove, Nova Scotia, went after treasure<br />
revealled in a dream, but as <strong>the</strong>y approached <strong>the</strong> place a wraith-like<br />
longboat rowed by ten men cut in on <strong>the</strong> beach and <strong>the</strong>y retreated. After a<br />
decent spell in hiding, <strong>the</strong>y went back to <strong>the</strong> beach but <strong>the</strong>re was nothing<br />
<strong>the</strong>re but a hole in <strong>the</strong> ground at <strong>the</strong> place where <strong>the</strong>y had been instructed<br />
to dig. More interestingly, <strong>the</strong>re were skid marks in <strong>the</strong> sand all <strong>the</strong> way<br />
to <strong>the</strong> water's edge, as if a heavy chest had been hauled to sea. At East<br />
Chezzetcook, Nova Scotia, ano<strong>the</strong>r set of adventurers were kept from <strong>the</strong>ir<br />
prize by a similar apparition. This is very like an adventure faced a group<br />
of Bristol, New Brunswick men. They had ga<strong>the</strong>red at <strong>the</strong> mouth of <strong>the</strong><br />
Shiktahawk River at <strong>the</strong> point where it is tributary to <strong>the</strong> Saint John.<br />
They were digging on ariver-plateau and had just hit wood with <strong>the</strong>ir<br />
shovels when <strong>the</strong>y heard <strong>the</strong> sound oars turning in locks from far up <strong>the</strong><br />
river. The sound increased in intensity and to <strong>the</strong>ir surprise <strong>the</strong>re<br />
appeared on <strong>the</strong> river a viking long-ship complete with dragon figurehead.<br />
A crew appeared slouched behind ranks of round shields, <strong>the</strong>ir grim eyes<br />
staring at <strong>the</strong> shoreline. But <strong>the</strong> seekers eyes went particularly to a huge<br />
guardian who stood at <strong>the</strong> prow, golden hair streaming out in an unnatural<br />
<strong>wind</strong>. In a loud voice he directed a battle song towards <strong>the</strong> shore, and<br />
those standing <strong>the</strong>re in incredulity, scattered.<br />
Often <strong>the</strong> dream-maker was very persuasive being intent on <strong>the</strong><br />
business of escaping from <strong>the</strong> guardian-ship of wealth. Mr. Enos Hartlan<br />
of South East Passage, Nova Scotia, said that his mo<strong>the</strong>r had been plagued<br />
by <strong>the</strong> same dream "three nights runnin' and this was that <strong>the</strong>re was<br />
treasure in back of Cow Bay. Yes she dreamed this dream three nights.<br />
The next night she had her work done she took her hoe and shovel and<br />
walked off through <strong>the</strong> woods. She found <strong>the</strong> spot all right and <strong>the</strong>n she
started digging, and had just dug a little bit of a hole when a groan came<br />
up out of it. She skept digging and soon <strong>the</strong>re was annuder groan, and <strong>the</strong>n<br />
she got timid, Her little dog ahd come with her and after a third groan my<br />
mo<strong>the</strong>r stopped. She told <strong>the</strong> dog to keep away and <strong>the</strong>n she heard a<br />
jingling in <strong>the</strong> hole. She remembered <strong>the</strong>n that she had spoken and that <strong>the</strong><br />
ghost could no anything it wanted to her now. She was almost too<br />
frightened to run, but she did run...all <strong>the</strong> way home." Later she returned<br />
with help but nothing was found of her work and it was assumed that <strong>the</strong><br />
treasure had "gone to earth". In seven years <strong>the</strong>y came back looking <strong>for</strong> it<br />
but <strong>the</strong> locvation was now entirely lost <strong>the</strong> area having grown up in alder<br />
brush.<br />
At Parker's Cove, on <strong>the</strong> Fundy shore, ano<strong>the</strong>r dreamer was advised<br />
to "drain Big Pond" if he wished to become wealthy. He made <strong>the</strong> attempt<br />
but was put off by <strong>the</strong> fact that <strong>the</strong> pond was located in a public place "too<br />
near to <strong>the</strong> road." This fellow missed his promise of "gold enough to make<br />
a chain that would go clear round <strong>the</strong> Province" but he was not <strong>the</strong> last to<br />
respond to a guardian.<br />
Very infrequently, guardian-spirits appear to have managed a full<br />
materialization; thus Mrs. Albert Foley met a substantial enough looking<br />
man who approached her three times telling her where to find wealth<br />
buried on an island near Salmon River: "There will be enough to make you<br />
and all this place rich, but you must follow instructions. You have to go at<br />
night on <strong>the</strong> second Tuesday of <strong>the</strong> month and <strong>the</strong>re must be two people<br />
(with you). (You will be met by) a woman in white come with no head. She<br />
will try to get in <strong>the</strong> boat, but <strong>the</strong> o<strong>the</strong>r man must push <strong>the</strong> boat away and<br />
not let her in. She would try three times, and <strong>the</strong> third time it would be<br />
all right to take her in and <strong>the</strong>n she will lead you to <strong>the</strong> treasure." After<br />
each appearance of this haunt, <strong>the</strong> Foleys decided against seeking <strong>the</strong><br />
horde but "corpse candle" were often observed lighting that very isalnd<br />
and it was thought likely that treasure remained beneath <strong>the</strong> surface of<br />
<strong>the</strong> ground.<br />
The appearance of "dead lights", "gophers", "jonahs", "jinxers", "jacko'-lanterns",<br />
"jacks-at-sea", "St. Elmo's fire", "fire-runners", or "fetches"<br />
was more usual than <strong>the</strong> temporary rejuvenation of dead men. In<br />
Lunenburg County, Nova Scotia, Helen Creighton interviewed a man who<br />
said, "We used to see a bright light towards Tancook be<strong>for</strong>e a storm.<br />
There is supposed to be a treasure <strong>the</strong>re." At Mahone Bay o<strong>the</strong>rs noted
seeing "fiery clam shells that turned to silver dubloons" which were taken<br />
as a similar omen. Again at First South it was said, "At Christmas we<br />
used to see a big light. It was round and would go and splash all about.<br />
There used to be money in <strong>the</strong> Narrows, but since people got <strong>the</strong> money <strong>the</strong><br />
light hasn't been seen."; From Port Medway: "There had been a light above<br />
<strong>the</strong> place where treasure was found." At Rose Bay: "Captain Kidd goes up<br />
<strong>the</strong> La Have River every seven years after his treasure. I met <strong>the</strong> ship in<br />
<strong>the</strong> river once...The light was <strong>down</strong> low. It was coming to meet us and<br />
when we got abreast of her she was all lit up. We couldn't see <strong>the</strong> ship,<br />
just <strong>the</strong> lights." From Lunenburg: "people were always seeing fires.<br />
Treasure was supposed to be buried here and <strong>the</strong>re..."270<br />
It has been noticed that gopher lights resemble leprachaun gold<br />
tending to disappear when <strong>the</strong> observer turns away. At Cow Bay an<br />
observer saw one which he guessed to be, "about <strong>the</strong> size of my radio<br />
(round and now obsolete radio)loud-speaker and it looked like a full moon<br />
dancing along a fence. There's treasure beneath that tree, that's why it<br />
lived, after all <strong>the</strong> o<strong>the</strong>rs died." (Note that <strong>the</strong> spirit of those buried alive<br />
was often considered to take <strong>the</strong> <strong>for</strong>m of a tree.)<br />
A privateer named Captain Hall once operated from <strong>the</strong> Fundy<br />
community now called Hall's Harbour, and his treasure was generally<br />
supposed to lie "on a bluff east of <strong>the</strong> wharf, about a half mile from <strong>the</strong><br />
Harbour, on <strong>the</strong> side of a little brook, Sydney Brook its called." An<br />
individiual who pursued this legendary horde watched as a stone levitated<br />
itself through <strong>the</strong> air and fall approximately where <strong>the</strong> treasure was<br />
supposed to be hidden. Later, two of his sons were chopping <strong>the</strong> slopes<br />
<strong>the</strong>re when "a tree blowed <strong>down</strong> right on top of <strong>the</strong> hill, but when I went<br />
up <strong>the</strong>re was no tree anywhere in sight. Then <strong>the</strong> boys seen a strange light<br />
and all at <strong>the</strong> same place; <strong>the</strong>se things mean treasure!" This treasure was<br />
said partially recovered by a "man who got rich quick with no o<strong>the</strong>r way of<br />
accounting <strong>for</strong> it."<br />
Sometimes <strong>the</strong> lights chased seekers from <strong>the</strong> treasure pit. Thus, at<br />
a place two miles <strong>north</strong> of Dark Harbour, Grand Manan, a trio stood<br />
dumbfounded as "a shining object like a star shot over <strong>the</strong>ir heads and<br />
went <strong>down</strong> into <strong>the</strong> dig hole, frightening <strong>the</strong>m away." The same thing is<br />
said to have happened to treasure seekers on <strong>the</strong> notorious Isle Haute:<br />
270Creighton, Helen, Folklore of Lunenburg County, p. 5.
"The reason no one ever recovers it is that it's so hard to resist<br />
exclaiming out in shock, and disqualifying yourself, when a blinding flash<br />
of light emerges from <strong>the</strong> pit, and a headless pirate follows." A young<br />
farmer named Charles Enfield and A Micmac companion, rowed <strong>the</strong>re<br />
hoping to get rich. The two were followed by Enfield's fiancee and her<br />
young bro<strong>the</strong>r. The seekers were on <strong>the</strong> island at midnight, on that one<br />
year in seven when <strong>the</strong> island moves to a new location. When this happens,<br />
it is said that <strong>the</strong> treasure rises <strong>for</strong> water, and may be taken from <strong>the</strong><br />
unseen <strong>for</strong>ces that guard it. It was noted that <strong>the</strong>re were deafening local<br />
thunderstorms on <strong>the</strong> island on that occasion, and <strong>the</strong> young woman<br />
arrived to find her intended partly comatose and so badly frightened he<br />
died in her arms. The Indian was never seen again and even her bro<strong>the</strong>r<br />
disappeared while on <strong>the</strong> island. The next day he was found wandering a<br />
neighbouring shore and was seen to be completely robbed of his sanity.<br />
Thunder and lighting are both traditionally tied to this kind of apparition<br />
and it is said that "in Mahone Bay, when <strong>the</strong>y dig <strong>for</strong> treasure in a certain<br />
place it thunders, no matter how fine <strong>the</strong> day."<br />
Near Hudson's Point, at Port Wade, Nova Scotia, <strong>the</strong>re were extra<br />
effects it being noticed that, "<strong>the</strong> ground trembled and <strong>the</strong> rocks shook."<br />
Just a liitle afterr this it was noticed that unexpected company stood<br />
among onlookers at <strong>the</strong> pit. All but one stubborn digger bolted, and he was<br />
transported directly into <strong>the</strong> waters of Annapolis Basin. At Victoria<br />
Beach a digger who heard thunder and felt <strong>the</strong> ground move soon found<br />
himself standing in a cavity up to his neck in water. At Clam Island, Nova<br />
scotia, an adventurer was not assailed but found himself suddenly<br />
paralyzed from <strong>the</strong> neck <strong>down</strong>. At Shad Bay ano<strong>the</strong>r disconcerted worker<br />
watched in horrible facination as his spoked pry-bar was swallowed by a<br />
vortex of earth. O<strong>the</strong>r phenomena have included <strong>the</strong> snake-like issue of a<br />
<strong>wind</strong>ing-sheet, or death-wrap, from out of <strong>the</strong> ground; "a great white<br />
thing" hanging in <strong>the</strong> air; unexpected cold <strong>wind</strong>s from inappropriate<br />
quarters, and <strong>the</strong> vision of money turned to fea<strong>the</strong>rs or stones.<br />
GUISER<br />
GUYS BUCK<br />
A disguiser, a spirit of <strong>the</strong> Quarter Day.<br />
A mortal spirit of <strong>the</strong> air, <strong>the</strong> familiar of Germanic hagges
or hexen.<br />
Dialectic English, a corruption of <strong>the</strong> German geis boche , ghost<br />
buck, a spirit very like <strong>the</strong> English slue (which, see). It was <strong>the</strong> familiar<br />
of a hagge, or witch. Witches, being human, were never capable of flight<br />
and had to call upon <strong>the</strong> guys bucks <strong>for</strong> transportation to and from <strong>the</strong>ir<br />
sabats and o<strong>the</strong>r points of interest. One Nova Scotian lad who watched <strong>the</strong><br />
local hags prepare <strong>for</strong> flight said that <strong>the</strong>y stripped <strong>the</strong>mselves of<br />
clothing and la<strong>the</strong>red <strong>the</strong>mselves from "a bottle of grease". This was <strong>the</strong><br />
traditional "flying oinment", which is mentioned again and again in<br />
acoounts of European witchcraft. Some of <strong>the</strong> coven-members were<br />
convincted on little more than possession of a bottle of grease. It was<br />
suspected that <strong>the</strong> preparation contained "<strong>the</strong> fat of yoong children" but it<br />
would appear that <strong>the</strong> active ingredients may have been belladonna,<br />
aconite and an extract of deadly hemlock. All <strong>the</strong> ingredients are still<br />
available from wild plants found in our region, and <strong>the</strong> combination may<br />
well have created a sensation of flying. It has been suggested that some<br />
of <strong>the</strong> witches may have gone running through <strong>the</strong> woods empowered by <strong>the</strong><br />
spirit of <strong>the</strong>ir ointment, but Creighton's research suggests that some of<br />
<strong>the</strong> hags appeared "under <strong>the</strong> influence" when <strong>the</strong>y were visited by o<strong>the</strong>r<br />
people in <strong>the</strong>ir village.<br />
The boy from Boutlier's Point who observed <strong>the</strong> witches in flight<br />
saw things differently: "I watched through <strong>the</strong> crack and <strong>the</strong>y greased<br />
<strong>the</strong>mselves all over, and <strong>the</strong>n <strong>the</strong>y said, "Here go we, I and you and you<br />
and I", and away <strong>the</strong>y went (up <strong>the</strong> chimney)...I jumped out of bed and found<br />
<strong>the</strong> bottle. I greased myself and said <strong>the</strong>se same words and away I went."<br />
In this tale <strong>the</strong> lad met with <strong>the</strong> three witches on <strong>the</strong> ridgepole of <strong>the</strong><br />
house and <strong>the</strong>y gave him a red cap which allowed him to fly through <strong>the</strong><br />
air. The four invaded a local store through <strong>the</strong> keyhole and did a great deal<br />
of damage to <strong>the</strong> stock, but when <strong>the</strong> youth tried to fly away he found that<br />
his companions had left with his flight-helmet. Left naked in <strong>the</strong><br />
mercantile, he was found in <strong>the</strong> morning by <strong>the</strong> store owner and was<br />
arrested and sentenced to be hung. As he stood on <strong>the</strong> gallows an elderly<br />
woman arrived saying, "You're not going to hang that poor lad without his<br />
cap are you?" Recognizing it, <strong>the</strong> boy was quick to pull it on over his ears<br />
and intone <strong>the</strong> magic words that crried him off into <strong>the</strong> sky.<br />
Lunenburgers knew that <strong>the</strong> cap was a symbol of control and not <strong>the</strong><br />
means of propulsion. The actual carrier was an invisible zwoog or guys-
uck, one of <strong>the</strong> hairy-breed, usually invisble but sometimes represented<br />
in medieval illustrations of witchcraft. The broomstick was capable of<br />
taking <strong>the</strong> witch from ground level to <strong>the</strong> rooftop and back but was<br />
useless <strong>for</strong> long-range transportation, which was <strong>the</strong> business of <strong>the</strong> this<br />
he-goat of <strong>the</strong> air. Again, this creature will be recognized as a cousin of<br />
<strong>the</strong> Balkin, <strong>the</strong> satyr of <strong>the</strong> Scottish air lines.<br />
KESKAMZIT<br />
A spirit encompassed in stone.<br />
Penobscot. Of <strong>the</strong> various things in earth-world, <strong>the</strong> stones are considered<br />
<strong>the</strong> most elemental, being referred to in all mythology as "<strong>the</strong> bones of <strong>the</strong><br />
earth." Throughout <strong>the</strong> region, <strong>the</strong> Indians noticed that "living stones"<br />
betrayed <strong>the</strong>ir presence at dusk and dawn, by showing <strong>the</strong> same peculiar<br />
light as that which surrounded <strong>the</strong> bodies of men, o<strong>the</strong>r living animals and<br />
certain plants (including most trees). When shamans were tracked <strong>the</strong>y<br />
often hid <strong>the</strong>mselves within stones, and were often brought <strong>down</strong> from<br />
careless shape-shifting. If an arm or leg happened to be left unre<strong>for</strong>med,<br />
it could be struck off with a spear creating a trauma that entrapped <strong>the</strong><br />
magician <strong>for</strong> a long time within his rock. Particularly large, overbalanced,<br />
or peculiarly striated or coloured stones were regarded with great<br />
suspicion, and men <strong>for</strong>merly collected bits of such stones, reasoning that<br />
possession of a fragment gave <strong>the</strong>m control of <strong>the</strong> spirit of <strong>the</strong> whole.<br />
Among <strong>the</strong> Indians <strong>the</strong>re were those who persistently looked <strong>down</strong> hoping<br />
to see and recover a keskamzit or “magical” stone. They believed that<br />
power was likely to reside in “stones shaped like birds or animals.”<br />
One of <strong>the</strong>se spirited stones was raised by Glooscap at Rocky Point,<br />
near <strong>the</strong> present city of Charlottetown, Prince Edward Island. In <strong>the</strong> days<br />
be<strong>for</strong>e this island had become Isle Royale, an Micmac chief lost his<br />
daughter Mineota to a river-manitou he had offended. Although Glooscap<br />
could not restore <strong>the</strong> woman to life he raised a stone at a spring which <strong>the</strong><br />
French later named Le Grand Source. This stone had <strong>the</strong> <strong>for</strong>m of <strong>the</strong><br />
maiden and became a place of healing. After <strong>the</strong> French gazed upon this<br />
stone it was said to have become magically reduced in size and sank to <strong>the</strong><br />
bottom of <strong>the</strong> spring. After that time <strong>the</strong> Micmacs resorted to bringing it<br />
up from <strong>the</strong> bottom <strong>for</strong> healing purposes sinking it when it was not in use.<br />
In line with a promise made by Glooscap this stone crumbled to dust when<br />
it was placed beneath <strong>the</strong> head of an ailing white girl named Marie
Granville. Marie recovered but her own people regarded her as a witch and<br />
burned her alive at <strong>the</strong> place once called Point de la Flamme.<br />
The Stone Cross at Bay du Nord, Newfoundland, has similar prehistoric<br />
connections with <strong>the</strong> tribes of <strong>the</strong> region. When Dawn French<br />
went <strong>the</strong>re in 1972 she found it located on a towering cliff overlooking<br />
<strong>the</strong> Devil’s Dancing Table. Apparently this figure is in outline on <strong>the</strong> stone<br />
of <strong>the</strong> barrens, and measures about thirty feet in its <strong>north</strong>-to-south<br />
dimension, slightly less in <strong>the</strong> remaining one. Its position is emphasized<br />
by a ring of white boulders. It appears guarded by cairns of rock, and<br />
<strong>the</strong>re are two indentations in <strong>the</strong> rock, one now used <strong>for</strong> holy water <strong>the</strong><br />
o<strong>the</strong>r <strong>for</strong> coins, some of which have remained <strong>the</strong>re since 1865. “Micmacs<br />
and liveyeres (residents of <strong>the</strong> Labrador coast) say that each rock has <strong>the</strong><br />
power to heal, and can be removed as long as ano<strong>the</strong>r is put back in its<br />
place.”271<br />
KJOOLPUT<br />
A spirit of <strong>the</strong> four seasons.<br />
If <strong>the</strong>re are supernatural <strong>for</strong>ces at work in this region, one is certainly<br />
<strong>the</strong> winter-giant, who was Glooscap’s companion, and <strong>the</strong> lazy god of <strong>the</strong><br />
seasons. This fat giant was moved four times each year on his handspikes,<br />
and his farts were seen as <strong>the</strong> <strong>wind</strong>s of <strong>the</strong> world. In <strong>the</strong> <strong>north</strong>, a little<br />
ice age drove <strong>the</strong> Norse out of Greenland by <strong>the</strong> year 1300. This situation<br />
continued in most places until about 1850. The alteration in <strong>the</strong> longterm<br />
plan <strong>for</strong> wea<strong>the</strong>r, which we term climate, was noted by our earliest<br />
historian, a man named Peter Fisher: “<strong>the</strong> changes in wea<strong>the</strong>r here are<br />
frequently very sudden. Often in <strong>the</strong> space of two hours (in fall and<br />
spring) <strong>the</strong>re is an alteration from <strong>the</strong> mild temmperature of September to<br />
<strong>the</strong> rigor of winter...(When <strong>the</strong> <strong>wind</strong>) blows from any of <strong>the</strong> points from<br />
<strong>the</strong> S.W. to <strong>the</strong> N.E. <strong>the</strong> air is mild; but when it veers N.E. top N.W. it<br />
becomes clear and cold; and it frequently shifts very suddenly... The<br />
coldest month is on or near <strong>the</strong> full moon in January...<strong>the</strong> greatest heat in<br />
summer being in July, after <strong>the</strong> sun has, to some extent, exerted its<br />
influence on <strong>the</strong> earth...From observations by several persons, it is well<br />
understood that a gradual change has been taking place in <strong>the</strong> climate of<br />
271
<strong>the</strong> American continent within a century past. The change in <strong>the</strong> province<br />
since 1783 has been very great - <strong>the</strong> summers having abated much of <strong>the</strong>ir<br />
<strong>for</strong>mer heat, and <strong>the</strong> winters grown proportionately milder. Nei<strong>the</strong>r are<br />
<strong>the</strong>re such excessive droughts in summer, as <strong>for</strong>merly; <strong>the</strong> seasons being<br />
cooler, with more rain; nei<strong>the</strong>r does <strong>the</strong> snow accumulate to such depth on<br />
<strong>the</strong> earth. Frequent thaws now take place in <strong>the</strong> winter season. For<br />
several years prior to 1816, <strong>the</strong> seasons had been growing gradually<br />
cooler - less warmth being felt on <strong>the</strong> mean in each succeeding year till<br />
1816, when <strong>the</strong> cold appeared to have arrived at its acme; <strong>for</strong> in that year<br />
it appeared to predominate; <strong>for</strong> whatever cause has not yet been<br />
acertained... Whatever...it is certain <strong>the</strong> genial warmth of <strong>the</strong> sun appeared<br />
nearly lost; <strong>for</strong> when shining in meridian splendour in <strong>the</strong> month of June<br />
and July, a rigorous cold was felt. There was a fall of snow, which was<br />
general over <strong>the</strong> province...on June 7th, to <strong>the</strong> depth of three or four<br />
inches...There followed severe frosts in every month in that year. The<br />
crops were very light...Even <strong>the</strong> never failing potatoes were chilled and did<br />
not yield half a crop. After this <strong>the</strong> seasons began to improve; but <strong>the</strong><br />
failure of crops brought great distress to <strong>the</strong> poor.” This was certainly<br />
“a <strong>wind</strong> to stir <strong>the</strong>m,” living and dead alike, but <strong>for</strong>tunately Fisher<br />
reported that, “<strong>the</strong> extremes of heat and cold in winter are (now) not so<br />
great, and <strong>the</strong> rains are more generally diffused through <strong>the</strong> year.”