The first comprehensive study of early Celtic cursing, this work analyses both medieval and ancient expressions of Celtic imprecation: from the binding tablets of ancient Britain and Gaul to the saintly maledictions of the early medieval period, and other traces of Celtic . Every time misfortune struck they would mention your curse, whispering how you had never had any luck since that fateful day. Everybody knew what a beggars curse was: it was a regular and familiar part of life, in pre-famine Ireland. They expressed fear, loathing, hate and yearning for pitiless vengeance, for punishments exceeding anything one could mete out physically. Copy of the Minutes of the Evidence Taken at the Trial of the Galway County Election Petition (1872), pt 1 (House of Commons, 1872), 173. To take a few examples: in 1960 Mary Feehily knelt down on the road to use her widows curse, calling for God to smite her neighbour Patrick Watters, who had berated her during an argument about trespassing animals.140 After an inheritance dispute, Ellie Walsh of Carrick spent the five years between 1957 and 1962 solemnly and publicly cursing her neighbour Harry Walsh, going down on her knees, holding up a crucifix, and praying that the curse of God would come to wipe out Harrys family. During the Troubles, Ulsters radical politicians invoked and even threw a few curses, with mixed results. This had various causes: emigration, population decline, the near disappearance of the precarious peasant class, the increased availability of official poverty relief, and new laws criminalizing wandering begging. Yet it is probably safe to assume that, in nineteenth-century Ireland as in the ancient world and elsewhere, special curses existed for attacking penises, breasts, vaginas and arses. Stories about cursing priests were told in villages and towns across mid-twentieth-century Ireland, the Irish Folklore Commission discovered.124 In Virginia, County Cavan, locals spoke about a woman who had mocked a rheumatic priests cranky gait. Yet though their utterers may have been unconscious of it, non-literal curses were also vital preparation for the high art of real cursing. They contained no real viciousness and Irish folk used them only to give force to their speech.49 This was not quite so. These clever formulas were the basis for the unnerving art of real cursing, a scary but widespread occult attack that Irish folk used in their struggles over vital areas of life, from land and food to politics, religion, gender and family disputes. Partly this was because the church hierarchy was now firmly in control. Curses have been left out of accounts of Irish land conflict, but there is no doubt that they played an important role. No. Following Holy Communion, Father Loftus stood at the altar, holding a chalice. At the mid-twentieth century, cursing was not just the province of aged farmers in the Gaeltacht western Ireland, where Gaelic was strongest. May you be accursed in the sight of God, and hated by your fellow man. In this contested environment, for the first time perhaps since the Middle Ages, priests curses became political. This, I pray.1, This article is about historic Irelands penchant for cursing. The decline was partially compensated for by the increasing popularity of folklore books and pamphlets, where malediction stories were told and racy curses listed. Full analysis of ancient and medieval expressions of Celtic cursing, using evidence ranging from magical charms to curse tablets. Noonans auction house will soon sell a small bronze statue featuring a man holding a large penis in his right hand, in Mayfair, London. (London, 1920), 131. Broken Mirror Curse 2. Archbishops of Ireland, as a General Catechism for the Kingdom (Dublin, 1836), 42. Historic Cowdray, Dublin Daily Express, 22 Aug. 1910. He talked volubly about dozens of topics, but when curses were broached, Michael went quiet. A publican and farmer from Kilmanaheen, in County Clare, told the commissioners: a woman with child would certainly never refuse relief, meaning that a pregnant woman would not dare risk a beggars curse. This is striking because, up to about the 1950s, cursing was probably the most valuable magic in a land where all sorts of mystic forces were treated with respect, from Marian apparitions to banshees. Edward OReilly, An Irish-English Dictionary, new edn (Dublin, 1864): acais, airire, anfhocal, aoir, aor, easgaine, inneach, irire, mallachd, moiscaith, oighrir, oirbhir and trist. Think. William Carleton, An Essay on Irish Swearing, in Traits and Stories of the Irish Peasantry, 2nd ser., 3 vols. Locals became very annoyed with Peoples Democracy: they will get no support from us now, one said.154 Ian Paisley, the hard-line leader of Northern Irelands Democratic Unionist Party, had more success when he used the rhetoric of cursing to advertise his partys no surrender politics. The devil go with you and sixpence, an thin youll want neither money nor company, was a mock malediction men used to tease women.38 Bad scran to you, meaning poor food, was a jokey curse suitable for needling either sex; and surely a poignant one, given that for much of the nineteenth century most peoples diet was restricted to potatoes, buttermilk, an occasional smattering of fish and maybe some wild greens.39 Bad luck to your own soul for the head-ache you gave me yesterday, with laughing at your old stories, and drinking your new wine, was the kind of cheeky curse friends uttered, with a wink, to their drinking buddies in Dublins alehouses.40, Beyond the jokes were half-serious maledictions, simple utterances for releasing quick bursts of anger. But when they cursed, women literally let their hair down.67 It marked a new if temporary status, their unwillingness to be restrained by ordinary gender norms, and their intention to unleash hidden powers. Priests, by definition, were close to God and the saints. ), Foclir Gaeilge agus Barla (Dublin, 1904), 200. of Ireland Maynooth Ph.D. thesis, 2002), pt 1, 25, 250, 261, 2767; Lisa M. Bitel, Tools and Scripts for Cursing in Medieval Ireland, Memoirs of the American Academy in Rome, li/lii (2006/2007); Luke McInerey, A Sixteenth Century Bardic Poem Composed for Sen Mac Conmara, Lord of West Clann Chuilin , Seanchas Ardmhacha, xxiii (2010); Katharine Simms, Guesting and Feasting in Gaelic Ireland, Journal of the Royal Society of Antiquaries of Ireland, cviii (1978). In 1888, a shopkeeper from Mitchelstown who had purchased a house from the Countess of Kingstons estate was warned by notices posted around the town: let her be aware of the widows curse.134. Sulis was a deity worshiped at the thermal spring of Bath. OBriens words for curse were aingeis, aoir and airier, ceasacht, cursachadh, easgaine, irre, malsachd, mioscaith and trist. May you be stretched out under the gravestone.45 In places like County Clare, on Irelands west coast, they sang in Irish and performed for family and neighbours. First Report from His Majestys Commissioners, 449, 550, 565, 577, 628, 648. NFC, MS 548, 242; Schools Collection: vol. Celtic language. Like rulers elsewhere, early modern Irelands politicians and senior churchmen repeatedly tried to quash the foul habit, as part of a general attack upon ungodly speech, which in turn fed into a wider civilizing mission that historians have termed the reformation of manners.20 The Oaths Act of 1635 was ineffective so more strenuous efforts were made in 1695, when Irelands parliament again outlawed both profane swearing and cursing those two detestable sins. Historic Ireland is famous for its superstitions, magic and alternative beliefs. Not everyone in Ireland thought curses were legitimate. The relationship is revealed in the timing. The tablets were requests for intervention of the goddess Sulis Minerva in the return of stolen goods and to curse the perpetrators of the thefts. It may help to explain why, during the early modern period, Ireland experienced no witch craze, with just a handful of trials, compared with almost four thousand across the water in Scotland (mostly involving people from lowland and non-Gaelic regions).7 Along with taking some stigma out of interpersonal supernatural conflict, cursing influenced how Irish people saw the world. Whereas metaphorical curses were daily occurrences, real cursing was deeply serious and comparatively rare. Dite agus loisceadh ort. 1845; Derry Journal, 15 Jan. 1839; W. G. Wood-Martin, Traces of the Elder Faiths of Ireland: A Folklore Sketch. After the Great Famine, survivors wrote songs excoriating the landlords and agents who had evicted starving tenants. Janet K. TeBrake, Irish Peasant Women in Revolt: The Land League Years, Irish Historical Studies, xxviii (1992). Mostly though, Irelands cursers were women. So prayed a priest from County Mayo, in 1872, on a woman he accused of spreading tar on his churchs seats.119 He uttered that malediction while standing at the altar, pointing, and followed it up with stories about families who had wasted away and animals that had gone mad, after gaining the priests malediction. Santeria Curses 3. Curses were thrown at Protestant evangelists and their converts too, with notable victims being the Reverend Edward Nangle (180083) and his mission on the island of Achill.111 Their tongues would fall out, local Catholics were warned, if they failed to bellow abuse at the heretics.112. For the imprecators, cursing could be a means of coercion, a cathartic fantasy of their enemies destruction, or merely a way of showing off. In November 1996, Ellen tried to stab the woman she held responsible for uttering it.160 In January 2010 a Donegal Garda had a gypsys curse put on her, by the occupants of an uninsured car. Catholic Emancipation Petition of the Roman Catholic Bishops of Ireland, Hansard, xvi, col. 796 (2 Mar. It was terrifyingly brutal, mustering dark feelings that marked people who had seen or maybe just heard about the events in question. Curses are declared to be the most dreaded form of magic, often called black magic, and are believed to be universally used. Carleton, An Essay on Irish Swearing, 348. The most dangerous malediction, Irish commentators and ordinary people agreed, was a priests.98 I mind nothing but the priests curse, one of Lady Anne Dalys tenants told her in 1872, when describing how he could endure any intimidation from his neighbours except that.99. Gearid hAllmhurin, Flowing Tides: History and Memory in an Irish Soundscape (Oxford, 2016), 67. The distinction was important. A few tried to send the maledictions back. Number III of Tracts Published by the Society for Promoting Christian Knowledge and Practice in the Kingdom of Ireland (Dublin, 1787); T. C. Barnard, Reforming Irish Manners: The Religious Societies in Dublin during the 1690s, Historical Journal, xxxv (1992), 820. In fact, there is good reason to think that the power of cursing clerics actually grew, in the wake of the famine.114 Their ratio was rapidly increasing, from roughly one priest per three thousand laity in 1840, to approximately 1 per 1,500 in 1870, and still growing.115 Priests could now realistically monitor their parishioners and, if they misbehaved, pronounce personalized imprecations.116 Good evidence of this powerful combination was generated by the disputed Galway by-election of 1872. But as hordes of desperately needy people left the Irish landscape, promises of beggars blessings and threats of beggars curses stopped being regular occurrences. Keith Thomas, An Anthropology of Religion and Magic, II, Journal of Interdisciplinary History, vi (1975), 95. In oral stories, collected by folklorists like William and Lady Wilde (Oscars parents) during the nineteenth century, and by the Irish Folklore Commission from the 1930s, imprecators were usually female.128 Local yarns recounted the sufferings of cursing women, bereaved mothers who cried that the caor [lightning] may kill him, against men who betrayed their sons.129 One particularly gruesome tale described a mother enraged by her sons bridal choice, who willed his death by lighting candles round his bed as if a corpse lay there, going down on her knees, praying for his demise.130 Across Ireland, many people knew childish legends about mothers who gave their offspring the choice of a large cake and a curse or a small cake and a blessing.131 More seriously, the commonest malediction stories concerned the dreadful power of the widows curse.132, Like the beggars curse and the priests curse, the widows curse was an old idea that chimed with the conditions of Irish life during the nineteenth and early twentieth centuries. Catholic priests were well placed to excel at the theatrical art of cursing. These collective groups, often categorized as Celtic tribes, were ruled by kings or high chieftains, with power sometimes shared by dual authorities. Samus Duilearga, Introductory Note, in Sen Silleabhin, A Handbook of Irish Folklore (Detroit, 1970). James C. Scott, Domination and the Arts of Resistance (Yale, 1990), 423. The Celtic languages were a group of closely related languages sharing . It mattered because curses were believed to be most powerful when their victims remained silent, as if dumbstruck by the lyrical ingenuity of the dreadful utterances.52 By contrast, people who instantly countered with clever replies could turn curses back on their authors. Cara Delay, Uncharitable Tongues: Women and Abusive Language in Early Twentieth-Century Ireland, Feminist Studies, xxxix (2013). Carleton, An Essay on Irish Swearing, 3489. 149 (Nov. 1995), 368. Case studies can be revealing and exciting, as in Angela Bourkes exploration of the 1895 killing of a fairy-ridden Irishwoman, Bridget Cleary, or Ruth Harriss account of collective possession in an Alpine village the Mal de Morzine.16 But I think a broader perspective is more suitable here, because bringing together a wide range of evidence allows us to better appreciate cursings central quality. First Report from His Majestys Commissioners, 52530, 560, 585. For example: Maureen Flynn, Blasphemy and the Play of Anger in Sixteenth-Century Spain, Past and Present, no. ), The Cambridge Social History of Modern Ireland (Cambridge, 2017); Bettina N. Kimpton, Blow the House Down: Coding, the Banshee, and Womans Place, Proceedings of the Harvard Celtic Colloquium, xiii (1993); Sneddon, Witchcraft and Magic in Ireland; Jenny Butler, The Sdhe and Fairy Forts, in Simon Young and Ceri Houlbrook (eds. the Roman Catholic Bishop of Down and Connor, (12 May 1818), PRONI, MS D1375/3/35/15. Lady Wilde, Ancient Legends, Mystic Charms, and Superstitions of Ireland, i, 1325; NFC, Schools Collection: vol. Curses in Ireland come from the usual roots, folk magic and charms, mythology, and religion (the good versus evil model is simple and always popular) with famous examples of spell curses in folklore (eg the spell placed on Etain that turned her into various animals or the curse placed on the children of Lir.) Like many early twentieth-century anthropologists, Malinowski was nonetheless rather condescending about the topic. St Brigids stone, Blacklion Co. Cavan. For example: Mark C. Taylor, Critical Terms for Religious Studies (Chicago, 1998); Christine D. Worobec, Witchcraft Beliefs and Practices in Prerevolutionary Russian and Ukrainian Villages, Russian Review, liv (1995); Sarah Tarlow, Ritual, Belief and the Dead in Early Modern Britain and Ireland (Cambridge, 2011), chs. John Gamble, Sketches of History, Politics, and Manners, in Dublin, and the North of Ireland, in 1810 (London, 1826), 201. For victims, being cursed could be nerve-shatteringly intimidating. Cursing blended lyrical and ritualistic spell casting with something like prayers to God, Mary, Jesus, the saints (and occasionally the Devil), begging these awesome entities to smite guilty parties. Oxford University Press is a department of the University of Oxford. Virginia Crossman, Politics, Pauperism and Power in Late Nineteenth-Century Ireland (Manchester, 2006), 915, 119222; Caitrona Clear, Homelessness, Crime, Punishment and Poor Relief in Galway 18501914: An Introduction, Journal of the Galway Archaeological and Historical Society, l (1998). Andrew Sneddon, Witchcraft and Magic in Ireland (Basingstoke, 2015), 53. The Curse of the Knights Templar II. 2 and 5; Michael D. Bailey, The Disenchantment of Magic: Spells, Charms, and Superstition in Early European Witchcraft Literature, American Historical Review, cxi (2006). Another clerical curse victim was Thomas Mahon, a retired policeman and possible child killer from Carna in County Galway. This changed with the late nineteenth-century Gaelic revival and particularly after Irelands partition in 1922. Source: Wellcome Collection. It only worked on people who deserved it: evildoers, killers, cheats, betrayers and so on.34 When we do not deserve the curse we would not heed it; the curse of the wicked never availed, a farmer from County Mayo explained in 1834, when asked about the eerie topic.35 Unjust curses would not just miss their targets. The time has come for redress. Irish cursing persisted partly because of its value, use and functions. If potatoes, grain or a few pennies still were not forthcoming, they could begin hinting at more mysterious powers. This may explain why, despite growing anxieties amongst Irish elites about the unruly conduct of verbally abusive females, Irish women continued to curse until the era of the Second World War and beyond. Some Protestant claims about cursing priests undoubtedly were. Curse of the Stolen Cloak A rare Roman-era curse tablet found in England asks that the Celtic god Maglus punish a thief. Some female beggars wore their hair down, as if to imply that they were already in the cursing pose. There is ample evidence to demonstrate that the ancient Celts, like many other people, believed that the soul did not die with the body. ), Cambridge Social History of Modern Ireland. In multilingual Ireland, people cursed in many tongues. Following Southern Irelands independence in 1922, crime in the Irish Free State and Irish Republic fell precipitously, partly because huge numbers of deviants and dissenters were shunted off to asylums and church homes. In 1939, questioned about mallachta (curses) by a researcher from the Irish Folklore Commission, a farmer from County Mayo reeled off an impressive list of eleven Gaelic maledictions, evoking death and the Devil, failure and blood, as direly poetic as any curses from a hundred years earlier. Cess is from success. Something obvious like bad luck to you invited the reply good luck to you, thin; but may neither of them ever happen. Curses in Ireland come from the usual roots of mythology and include folk magic, charms, and were usually used for nefarious means. A Day at Lough Patrick, Christian Examiner and Church of Ireland Magazine, xi (1831), 48. Hardcover. THE MORRGAN. Folklorists in the newly independent Irish Free State began a nationalistic project dedicated to preserving the spirit of Ireland, the traditions of the historic Irish nation.12 Under the direction of figures like Sen Silleabhin, the government-funded Irish Folklore Commission (est. John C. Messenger, Inis Beag: Isle of Ireland (Long Grove, Ill., 1983), 11317, 127. 1901; Irish News and Belfast Morning News, 13 Mar. Women were central to the struggle, organizing ostracisms and boycotts of land-grabbers, shouting and spitting at bailiffs, throwing stones at policemen, snatching notices and blocking roads to stop evictions (see Plate 2). The Confessions of an Apostate, Meath People, 23 Oct. 1858. Since the late 1920s it had been involved in the Irish Free States censorship of immoral books, cinema and journalism. May every thing that could give comfort in affliction be a days march before you, whilst sorrow, multiplied sorrow, be your daily companion, the Irish writer John Levy made one of his characters, an old widow, pray on her landlord.57 Neither novelists nor journalists mentioned sexual maledictions. Also: First Report from His Majestys Commissioners, 525, 530, 537. geasa) is an idiosyncratic taboo, whether of obligation or prohibition, similar to being under a vow or curse, yet the observance of which can also bring power and blessings.It is also used to mean specifically a spell prohibiting some action. He would have got away with it, had not the local priest heard rumours and put his malediction on anyone who did not report what they knew to the police. Home Gordon (London, 1904), 220. Like most tribal scopes of ancient times, the basic framework of the Celtic society was composed of extended families and clans who were based within their particular territories. Edward Nangle, The Origin, Progress, and Difficulties of the Achill Mission (Dublin, 1839), 534, 140. Teresa ODonnell, Skin the Goats Curse on James Carey: Narrating the Story of the Phoenix Park Murders through Contemporary Broadside Ballads, in Kyle Hughes and Donald M. MacRaild (eds. Edward Hirsch, Coming Out into the Light: W. B. Yeatss The Celtic Twilight (1893, 1902), Journal of the Folklore Institute, xviii (1981); Roy Foster, Protestant Magic: W. B. Yeats and the Spell of Irish History, Proceedings of the British Academy, lxxv (1989). But we should not exaggerate the extent of its decline, or imagine that it disappeared. Amongst these strategies was cursing. The seancha, accomplished storytellers with vast repositories of local yarns, were dying off and not being replaced.149 Old oral tales of imprecating priests, malediction-throwing beggars, and cursing widows were not told like they had once been. The women of_Irish_ and Celtic mythology are equally loved and feared. John J. Marshall, The Dialect of Ulster (Continued), Ulster Journal of Archaeology, 2nd ser., xi (1905), 124; A. Hume, A Dialogue in the Ulster Dialect, Ulster Journal of Archaeology, 1st ser., vi (1858), 41; George Francis Savage-Armstrong, Ballads of Down (London, 1901), 334; James Orr, Poems, on Various Subjects (Belfast, 1804), 17, 91, 155; W. Clarke Robinson, Antrim Idylls and Other Poems (Belfast, 1907), 22. NFC, Schools Collection: vol. W. B. Cannon, Voodoo Death, American Anthropologist, xliv (1942); Esther M. Sternberg, Walter B. Cannon and Voodoo Death: A Perspective from 60 Years On, American Journal of Public Health, xcii (2002); Martin A. Samuels, Voodoo Death Revisited: The Modern Lessons of Neurocardiology, Cleveland Clinic Journal of Medicine, lxxiv (2007), suppl. A righteous occult attack, a dark prayer for terrible pains to blight evildoers, cursing was unnervingly common from ancient times until the mid-twentieth century. Bound over to keep the peace, Ellie remained unbowed saying: I cursed Walsh, and I will continue to curse him until I die.141 Less dramatically, in 1967 Mary McCormack of Cloonard in Castlerea put her widows curse on informants who told the police she was holding unlicensed public dances.142 The Republic of Ireland was a patriarchal and conservative place, where until the 1970s married women were largely kept at home and out of the workforce. It also reminds us that not all types of magic share the same chronology of rise and fall, growth and decline, enchantment and disenchantment. On a symbolic level too, priests status within the Church enhanced their cursing abilities. Some of his respondents made an equivalence between curses and maleficent practices like leaving eggs and dead animals on neighbours farms.166 People no longer distinguished between different types of occult attack. ), Crime, Violence, and the Irish in the Nineteenth Century (Liverpool, 2017). P. W. Joyce, The Origin and History of Irish Names and Places, 3rd edn (Dublin, 1871), 379; T. ORorke, The History of Sligo: Town and County, ii (Dublin, [1889]), 2578; amonn Tuathail, Mallachta Choluimcille/Coluimcilles Curses, Baloideas, ii (1930); John Begley, The Diocese of Limerick: Ancient and Medieval (Dublin, 1906), 55. I do not want to have the widows and orphans curse.138, With curses, Irish women complained, agitated, denounced, denigrated and fought back. Some maledictions, it is true, were fairly general, calling for unspecified punishments. 1827). Cursing was largely ignored during the late 1800s and early 1900s occult revival in Ireland. Inevitably, it left traces on a wide range of literary material, from Gaelic dictionaries to local newspapers, government reports, travellers writings, letters, novels, legal documents, memoirs, diaries and religious tracts. This theme has been recorded far and wide, from Western Europe to East Africa, from ancient times to the present.80 In Ireland, stories about imprecating blacksmiths were still current during the 1930s, when the Irish Folklore Commission made the inspired decision to get schoolchildren to record their elders yarns.81 Threatening a curse was the only way some country blacksmiths could get paid, apparently.82 In real life, smiths genuinely mentioned curses during financial confrontations, albeit rarely. Kerry Evening Post, 19 Sept. 1835; 1 Apr. 1835. English newspapers portrayed them as slow, stupid drunks; yet Irelands workers possessed finely honed curses for every occasion, every fit of passion.58 Their lyrical formulas were designed to awaken God to injustice, alert the Devil to sin, and generally unsettle supernatural forces. Some cursed from the altar, damning and excommunicating the opposition, prohibiting friendly contact, and proclaiming that they walked on earth as accursed beings.106 Others joined campaign trails. James C. Scott, Weapons of the Weak: Everyday Forms of Peasant Resistance (Yale, 1985), xvixvii. A geis or geas (pl. However, it thrived in the modern world of the nineteenth and early twentieth centuries because it functioned not only as a potent weapon but also as a gruesome therapy and misanthropic coping strategy in fraught times. Now, though, the main targets were sinful, antisocial parishioners. The emigration and land consolidation following the Great Famine meant that female farmers (most of whom were widows) made up a growing proportion of tenants, from 4 per cent in 1841, to 15 per cent by 1911.133 Landlords were evicting unprofitable tenants but farmers fought back, particularly during the Land War of 187982, using non-compliance and intimidation. Even so, cursing was not dead. The Bath curse tablets are a collection of about 130 Roman era curse tablets (or defixiones in Latin) discovered in 1979/1980 in the English city of Bath. He found out and she gave birth to blind and crippled children after the angry cleric muttered Oh God keep her its like she knows how her own children will be yet.125 Elsewhere, people remembered priests pronouncing dreadful curses on smokers who lit up near chapel.126 The tales spoke to lingering anxieties about clerical supervision and supernatural powers. George Borrow, Wild Wales: Its People, Language, and Scenery, 3 vols. 573, 383; vol. II: Containing from the Seventeenth and Eighteenth Years of Charles the Second, ad 1665, to the Eleventh Year of Anne, ad 1712, Inclusive (Dublin, 1794), 2578. Lindsey Earner-Byrne and Diane Urquhart, Gender Roles in Ireland since 1740, in Biagini and Daly (eds. To lay foundations for a locally funded but nationally organized system of poor relief, commissioners traversed Ireland, gathering evidence about poverty from rich and poor, Protestants and Catholics, men and (much less) women. Ruth Harris, Possession on the Borders: The Mal de Morzine in Nineteenth-Century France, Journal of Modern History, lxix (1997); Bourke, Burning of Bridget Cleary. For the imprecators themselves, cursing was a powerful form of coercion. It provides the first full overview and analyses of the ancient Celtic use of binding curses (as attested in Old Celtic and Latin inscriptions) and examines their mooted influence in later medieval expressions. The Ars Notoria - An Ancient Magical Book to Perfect Memory and Master Academia As part of a larger collection known as the Lesser Keys of Solomon , the Ars Notoria is a book that is said to allow followers a mastery of academia; giving them greater eloquence, a perfect memory, and wisdom. Letter from Alexander McNeile, Ballycastle, to the Rt Rev. Women and children elicited more sympathy, so husbands generally waited out of view. It must begin with deep history and the cursing traditions I noted earlier. 1967; Connaught Telegraph, 2 Mar. Thomas Waters, Cursed Britain: A History of Witchcraft and Black Magic in Modern Times (Yale, 2019), ch. Blessings and curses: Another Celtic tradition that survived long into Christian times was the belief in blessings and curses. Marian Duggan, Queering Conflict: Examining Lesbian and Gay Experiences of Homophobia in Northern Ireland, 1st edn (London, 2012), 53; Fintan OToole, Fire and Brimstone, Magill, ix, 13 Nov. 1985,
Itar Proof Of Citizenship,
Puff Sleeve Cocktail Dresses,
Sylvia Ash Latest News,
Redbridge Parking Permit Zones,
Articles A