At this meeting, Mr
Duncan Cameron, general merchant, Muir of Ord, Was elected an ordinary
member of the Society. The paper for the evening was contributed by Mr
A. Poison, teacher, Inverasdale, Poolewe, on the “Highland Folk-lore of
Luck.” Mr Poison’s paper was as follows: —
THE HIGHLAND FOLK-LORE OF
LUCK.
One has only to read any
of the works on the folk-lore of any foreign country, or reside anywhere
out of the Highlands for a year or two, to understand that Highlanders
are certainly not a bit more superstitious than people elsewhere, and
that what superstitious beliefs they have, are on inquiry found to have
arisen from some reasonable cause generally unknown to the sneering
outsider. In adopting means to secure luck, it is believed that their
customs are less stupid than those of so-called educated people who
indulge in games of chance, and who, if they have perfected no ‘ system'
by which to regulate their luck, then by means of charms, which may
easily be bought for filthy lucre, they expect to propitiate the unknown
and dreaded powers so that they may be favoured—at the expense of
somebody else, of course. It is well known that in games of pure chance
the proportion of the amount won altogether by one side of say two
numerically equal sides of players is almost certain to fee very nearly
an equality in the long run, but before that long run comes it ought not
to be forgotten that the last of the means of the apparently losing side
may have gone, and then no way remains by which the losers may recoup
themselves and the equality be restored; and ruin then comes, as it
inevitably does to all gamblers, and hence the ardent desire to get in
some way or other the balance of probability on their side at the
beginning—in short, to load the dice. But Highlanders, in common with
the vast majority of believers in luck, never think of it as coming
within any mathematical or other law.
There is no doubt that
very many Highlanders are fatalists, and when untoward events happen,
their feeling, and indeed their language, is, ‘It had to be/ and with
this they console themselves, though, in justice to them, it must be
said that in all their works the usual reasonable precautions are
generally taken to prevent any undesirable untoward event; but when, in
spite of all such precautions, the event nevertheless does prove
adverse, or, on the other hand, has turned out more successfully than
might reasonably be expected, then something has to be looked for to
explain the matter, and any particular or peculiar circumstances in
connection with the matter are looked for, and these circumstances are
afterwards deemed lucky or unlucky, according to the outcome of the
event with which they were first associated.
Many classes of persons
and circumstances are, and always have been, deemed unlucky, not to one,
but to everyone, while others are limited to a certain class. Thus it is
always deemed unlucky to meet a flat-footed, red-haired woman as one
sets out on a journey, while others as ‘first-foot' or ‘first-met’ mean
ill-luck only to certain of their enemies. Bulwer Lytton believed that
he never did succeed at cards when a certain person of his acquaintance
was on the same side, or even in the same room or house as he was when
playing, while with others who were perfect strangers he felt that luck
was with him. Perhaps such a belief might have been founded on
something: in such a man which irritated him, and so precluded his
giving his undivided attention to the game. To such a person the
character of being unlucky would easily come to be attributed. Again,
there may be some historical reason for a belief. Thus it is considered
unlucky for a Sinclair to leave Caithness on a Monday or in a green
coat. The reason given for this is that it was on a Monday and in green
coats that the Sinclairs crossed the Ord on their way to Flodden, whence
only one returned.
For very obvious reasons
luck is most sought for at the beginning of some period, as at the New
Year, on entering on some new undertaking, at a marriage, or on setting
out on an important journey, etc., and the precursors of success, as
well as the means taken to secure luck, may be classified according to
the occasion to which they refer.
Birth is a start in life,
but the little one, in its utter helplessness, has happily not to run
the gauntlet of so many unlucky omens as might be expected; indeed, the
judgment of what success it may meet with in after life is, in the
Highlands, in great measure suspended for a time. Yet to bring the young
one success in life, a spoon, made from the horn of a live animal, is
considered one of the best possible charms. A very useful belief is that
it is extremely lucky for friends or relatives to place silver on a
child the first time they see it. This should also be held lucky for the
parents at a time when naturally there must be some considerable drain
on the family's resources. There may be some church reason—such as the
bringing of recalcitrant parents under the power of the minister—for the
notion that it is lucky to have a child baptized before the expiry of
the year in which it was born, and it is considered extremely unlucky to
have it deferred until the following year. This helps in another way, as
the parents are the sooner at liberty to divulge the child's name, which
it would be unlucky to do before the performance of that rite.
There are not, at least
in the parts of the Highlands with which the writer is acquainted, any
rhymes relating to lucky or unlucky birth-days. Thus, such a rhyme as
the following is scarcely known: —
“Sunday’s child is full of
grace,
Monday's child is fair of face,
Tuesday's child is solemn and sad,
Wednesday's child is merry and glad,
Thursday’s child is inclined to thieving,
Friday’s child is free in giving,
Saturday's child works hard for its living.”
The belief that being
born with a caul is lucky, and a sure preventive of death from drowning,
is prevalent all over the Highlands, as indeed it seems to be all over
the world, and has been for long ages, and we find St Chrysostom
inveighs against this notion in several of his homilies. The belief now
widely prevalent that it is lucky to carry the newly-born child ‘up'
rather than ‘down,' and that it ought not to be weighed, must have been
imported in quite modem times, as the houses in which the vast majority
of Highlanders were born in the olden times had no stair by which they
could carry it up, and they had few weighing machines.
Marriage is, as
Shakespeare says, "That wild dedication of ourselves to unpathed waters,
undreamed shores,” and there are a large number of ways by which the
happy pair may be made sure that thereafter on the voyage of life they
will be fortunate. The almost universal notion that May is an unlucky
month, and
June a lucky one, obtains
in the north of Scotland, as it has done over a wide area, since Roman
times; but in spite of the well-known rhyme which says—
“Monday for wealth,
Tuesday for health,
Wednesday the best day of all,
Thursday for crosses,
Friday for losses,
Saturday no day at all".
and in spite of the
widely-spread notion that Friday is an unlucky day on which to enter on
any undertaking, it has for a long time been by far the most popular day
for this purpose throughout the whole of Scotland. That the advent of
Sunday may prevent the linked sweetness of the festivities being too
long drawn out, and that a limit may be put to drawing too much on the
resources of the donor of the feast; that a quiet time may be secured
for the newly-married pair, as well as the allowing of a working man to
get back to his work on the following Monday morning, may perhaps have,
among a practical, canny people, something to do with this otherwise
unpopular day. The City Chamberlain of Glasgow tells—“It is a
well-established fact that nine-tenths of the marriages in Glasgow are
celebrated on a Friday; only a few on Tuesday and Wednesday; Saturday
and Monday are stui more rarely adopted, and I have never heard of such
a thing in Glasgow as a marriage on Sunday.” Exactly the same may be
said of the Highlands, and the proportion of happy marriages is as large
there as elsewhere. In the Island of Lewis, however, Tuesdays and
Thursdays seem to be the favourite days for the ceremony.
Before the marriage the
bride must take care not to hear the publication of her own banns, else
ill-luck will come to the offspring; and it is better, if luck would
favour the festivities of the following day, that on the night before
the wedding the ' bride and bridegroom be separated by running water. On
the wedding day they should meet for the first time at the altar, and
nothing could be more unlucky than to meet a funeral either in going or
returning. On leaving the church, the procession should be preceded by a
luck-insuring married couple, and this is even of more importance than
the usual piper or fiddler. On their return home, bits of bread and
cheese were dropped on the newly-married pair, and for this there was a
scramble, as securing a piece was to secure a good-luck charm. If the
marriage be celebrated in the house, it will the more certainly ensure
the young pair good fortune if, for the first time they leave the house,
they make their exit by different doors.
New-Year's Day is to most
people “an imaginary milestone on the turnpike track of human life,” and
it ha# been said that the man who does not at least propose to himself
to be better this year than he was last, must be either very good or vey
bad indeed; and it might be added that the man or woman who does not
desire even better luck than in any previous year must have reached a
more enviable stage of contentment than any of those who practice any of
the many rites for the procuring or foretelling of good luck which have
grown up around the year's initial day. It is in the Highlands, as it
evidently was in Ayr in the days of Bums, a happy belief that the cattle
will have plenty to eat during the year if an extra sheaf of corn be
given them on New Year’s morning. It was the giving of this hansel of
com that inspired the poet’s well-known address of praise to his mare
Maggie. The Scandinavian peasants tie a sheaf to their house tops, that
the birds also may have a feast at this season.
When the Highland home
was cleaned out at Hogmanay— and the cleaning at that season can only be
compared to a good modem Spring cleaning—the ill-luck of the past year
was supposed to be driven out, and everything was ready for a fresh
start; and to prevent the powers of evil again entering, first the Bible
was placed above the door during the last hours of the year, and the cat
kept inside, so that if by any mishap an unlucky first-foot should dare
to enter in spite of this, the evil could be got rid of by throwing out
the cat, for poor pussy was supposed to be able to carry out with it all
the mischief which such a person was supposed to bring in. It is not so
strange that a red-haired woman should be a most unlucky first-foot, as
tradition has it that Judas, the traitor, had hair of this colour, but
why a flat-footed woman should be considered to bring ill-luck has not
been explained, and it is probably nothing more tlifLn a coincidence
which makes it unlucky for anyone to meet such a person as he first sets
out on any journey. It was also best that all the members of the family,
old as well as young, should have something new to wear on that day.
During the rest of the year it is best, if luck is to attend while, it
is being worn, that it be put on for the first time on a Sunday. In
England, on the other hand, they deem it best to wear their new clothes
for the first time on Easter Day, and they have a rhyme which says—
“At Easter let your
clothes be new,
Or else be sure you it will rue.”
When one went out of
doors on New-Year’s morning, he took particular notice as to whether the
face of the first young animal he saw was towards him, for if so he
might surely expect to do well, but not otherwise.
The various ways by which
Highland fishermen try to get fickle fortune to step their way formed
the subject of a short paper of mine, read before the Society in 1892
(Transactions, Vol. xviii., p. 42), but the following beliefs, which are
quietly entertained in some places, were not referred to then. It seems
that if a fisherman, on setting out for his boat, met a man whose
praenomen begins with the letter D, he may expect good fortune to attend
him, but if it begins with a J, then the ill-luck which is about to come
can be averted only by compelling the unlucky person to spit on the big
sea-boots of the forthgoing fisherman. In this way, because of their
name, or some circumstance connected with them, some get the name of
lucky or unlucky persons unknown to themselves. Some such are deemed so
unlucky that if a fisherman meets them even on his way to bark his nets,
these very nets will catch little; and it is regarded as certain that
his chances of success on that trip are small, if, on first setting out,
anything dead be seen, for that is, as might be expected, a weight on
smiling fortune; and, to fishermen generally, a cat as a first-foot
means that danger, but no serious loss, will have to be reckoned with.
It is a little surprising that among a people who esteem their
ministers, as fishermen and Highlanders do, that for a fisherman to have
a minister aboard is to invite the tempest.' The explanation given in my
previous paper seems still to be the generally received one. Tlie Mosaic
law, and perhaps general experience on the other hand, has had something
to do with the belief that a bridegroom is not a lucky —perhaps not a
helpful—companion at sea. The bad luck pertaining to any boat having a
pig as a part of a cargo is explainable by the same Jewish law.
No matter what the
purpose of a journey be, the almost universal idea that it is unlucky to
turn back, or to see a hare not far from the start, is honestly held by
people who might have been thought to be beyond that stage. A
considerable number of the many charms or omens by which the luck that
is to be had on any particular journey is foreseen* is succinctly told
in a paper read before the Society by Mr Mackenzie, secretary of the
Crofter Commission (Transactions,Vol. xviii.).
A strange belief, which
is now happily held by few, is that it is unlucky to receive back any
goods which have once been stolen, and that a thief will be unlucky, and
will probably go mad, if any one divulges the proof of his theft. One
can only wonder whether such notions redound to the credit of
Highlanders, as they have in all likelihood arisen from a notion of
clannishness, and a desire to screen the guilty when plundering enemies,
or practising for that purpose, and it was not desirable to cut short
their career too early.
In comparing the
folk-lore of luck, as that obtains in the Highlands, with the notions on
the same subject held by the inhabitants of other countries, one cannot
fail to be struck by the number which are common to many widely
separated places, and even to peoples living in different ages. Such
widely spread beliefs show that, as Sir Walter Scott says in his book on
Demonology, that the influence of credulity is contagious, so that
individuals will trust to the evidence of others in despite of their own
senses; and Burton, in his “Anatomy of Melancholy,” says that the idea
of charms being of any avail was an exploded error, but further on, when
he heard of the good effects produced by a charm, which consisted of a
spider shut up in a hazel nut, he says—“I began to have a better opinion
of it, and to give more credit to amulets, when I saw it in some parties
answer to experience.” In this way the incredulous are converted.
But lucky and unlucky
omens may, and probably do, have an effect in another way. Is it not
very likely that when a person has what he considers a lucky omen, he
becomes possessed of that sprightliness, or verve, begotten of high
hope, and works as a person expecting success does, and is therefore
much more likely to obtain it, than another for whom a similar chance
opens, but because something has happened which he reckons to have taken
away his so-called luck, goes about the business with the
half-heartedness which almost deserves, if it actually does not bring
about, the evil fortune, which is then wrongly laid to the charge of the
evil omens? Of such evil portends Highlanders have had plenty in the
past, and therefore, if luck charms are to be believed in at all, would
it not be best to multiply those which have an inspiring effect, and, if
possible, diminish those which do the reverse? |