Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
A BESTIARY FOR
EASTERN NORTH AMERICA
by Rod C. Mackay
Copyright © by Rod C. Mackay
Illustrations and Design
by Rod C. Mackay
________________________________________________________
________________________________________________________
We have neither fay nor fairy ghost, nor bogle, satyr nor wood-
nymph, our very forests disdain to shelter dryad or hamadryad.
No naiad haunts the rushy margins of our lakes, or hallows
with her presence our forest rills. No druid claims our oaks ...
we look upon things with the curious eye of natural philosophy
alone.1
In her situation Traill felt the need to think of her surroundings as a place
"with no scope for the imagination."2 The lady further said, "The only
beings in which I have any interest are the Indians, and even they want the
warlike character and intelligence that I pictured they would possess."3
Obviously,
Catherine Parr Trail did not really want the Indians to show more
Traill's sister, Mrs. Susanna Moodie made a similar dismissal of the native
culture in 1852, when she wrote:
The English poet Rupert Brooke, who was active during the period of the
First World War, was on the same wave-length as the Traill sisters:
The maple and the birch conceal no dryads and Pan has never
been heard among these reed beds. Look as long as you like [He
was able to spare a few weeks.] and you shall not see a white
arm in the foam. A godless place. And the dead do not return.
That is why there is nothing lurking in the heart of the
shadows, and no human mystery in the colours, and neither the
same joy nor kind of peace in dawn and sunset that older lands
know. It is, indeed, a new world. 6
In the Maritime population it has been estimated that only about eight
percent of the original settlers were English. More than half were Scots
and the rest German, Irish, and Scot-Irish settlers. These were soon
joined by Yorkshire men, who settled the upper Bay of Fundy, by more
Scots who were ousted during the Highland Clearances, and by the Irish
who had to move because of famine at home. When my great-great
grandfather Alexander Mackay came to the Magaguadavic River he probably
spoke Gaelic and no English. My great-great-great grandfather Guptill may
have spoken some English when he moved to Grand Manan from Maine, but I
suspect he knew as much German. My extended family included the
"English" Russells, who were originally Scandinavian, and the Gillmors,
who probably preferred Irish Gaelic over the language now in use. These
people became an integrated population when English was taken up as the
common tongue, but even as late as 1941, 10,000 Cape Bretoners still
listed Gaelic as their mother tongue.
The Celtic peoples had a strong tradition of belief in the supernatural and
they brought this belief with them to Canada. Some of this representative
group knew of "witches" and "fairies" but most of the Gaels would have
spoken of the "boabhe" and the "sidhe" and the Teutons would have spoken
of the "hexen" and "albs", which approximate rather than equal one another.
This means that the major sources of Maritime folklore are Indian, Gaelic,
German, and English.
Luckily not all new Canadians were so blind as the Traill sisters or Rupert
Brooke to the supernatural world around them. Charles G. Leland, a long-
time resident, disagreed with the poet Brooke, saying:
There is room for suspicion that the “gods” were self-elevated men, who
had a good grasp of magical practises. The “giants” who were physically
powerful, but not bright, may have represented inept god-heroes. “Little”
originally indicated thin-people, so the “wee-folk” may have represented
men subjugated by their “betters.” “Men” were the tribe to which a man
had the good, or bad, fortune to belong. At best primitive human kind was
harassed by the gods, the giants and the elfs, and completely ignored by
the creator-god.
As for “whistling down the wind,” this was a small feat of magic,
practised by all the “beasts.” It is possible to “whistle up a wind” as well
as “whistle down a wind.” This is a fact dependent on sympathetic magic,
where “things which seem to be alike are alike.” Try whistling on a ship
sailing in our waters and watch the looks you’ll get from the crew, and
watch them scatter to batten down the hatches.
Rod C. Mackay
Sussex, N. B.
Canada
CONTENTS
DYHINKER GILLOC
ABISTARIAOOCH DYLUINN GISHAGEN
AIBHEISTER, CAILLEACH- BHEUR GLOOSCAP
ABISTER CALLITHUMP GOD
ALP, AILP CALLUINN EACH UISGE GOLDWITHY
AMADAN-NA- CHABI ELDRITCH GOMMIE
BRIONA CAOINEAG ELF GOPHER
ANGEL CHANGELING EPUKUNIKEK GOUGOU
ANU DUBH CLEASAI EPTIDUK GOULDWOODY,
AOG COCK ROBIN ESKWIDEWID HENRY
AOINE COCKERWITT EUN GLAS GRAND MANAN
AONBARR CONDEAU- GREGORY
AOUTMOIN WEEGAN GREYBACK
ARQUARHAR- COOLIGAN FACHAN GRIDLEY- GRINDER
SEEDEK COOLPUJOT FAMHAIR GRIFFIN
ATHACH CORBY FAMILIAR GRINDER
ATHAIR, ATHAR CORPAN-SIGH FAIRY GROUNDHOG
CORPSE CANDLE FATHER- GRUNDELMYER
COWALKER CHRISTMAS GUARDIAN
BEFIND CRUMMOCK FATHER YULE GUISER
BELSNICKER CULLOO FEAR DEARG GUYS BUCK
BEN DODIE FETCH
BIGFOOT FEU DE FOLLET
BLACK CAT DAK FEU DE MAUVAIS KESKAMZIT
BLACK DOG DAVY JONES TEMPS KJOOLPUT
BLAGARD DEMON, DAEMON FIRE SHIP
BLAHMILLER DEUCE FLAMER
BOABH DEVIL FOG FOLK HAG
BOCAN DEVIL-HORSE FREAK HAGGARD, OLD
BOCHDAN DEVIL'S FIRE FRED HAG
BODACH DIABLE
BODACH NA- DRAGON HAAF
CROIBHE MOIRR DROCH- GADFLY HAUGHMAND
BODACH SABHAL CHROMHALAIC- GALLOWS HEDLEY KOW
BOGEYMAN HEAN GENIE HOBOMOCO
BOG TROTTER DRUIDH GENIUS ASTRAL HOHOHMEQ
BOOBAGGER DRYFOOT GEOWLUDMOSISEG HOODOO
BRIDDEG DVERGR GHOST HORRIBLE
BROWNIE DUIN MARA GHOST SHIP HORNED SERPENT
BUGGERLUG DUIN SIGH GIANT HORSE-EEL
HOUGHMAGAN LOX NIGHT DIGGER
HOWDIE LUCIFEE NUCK SAINT NICHOLAS
HUMMER LUTIN SANTYER
HURLEYWAYN SAMH
HUSELOP M’ OLD COOT
MAIN JOHN OLD DICK SEANMHAIR
MALSUM OLD FIDDLE SCRA
ILL-THIEF MARCHIM OLD HARRY SCUT
MATCHI HUNDU OLD HOB SEA CAT
MAYER OLD HOOFIE SEA HORSE
JACK MEGUNTICOOK OLD HORNY SEA LION
JACK O'LANTERN MENTOU OLD MAN SEA SERPENT
JANNEY MER FOLK OLA MUC SEA-WEED FOLK
JILL MHORGHA OLD NICK SELKIE
JINKER MICAREME OLD REEKIE SEELIE
JIPIJKAMAQ MICHABO OLD SCRATCH SHEILA
JOHNNY BAD LUCK MICKLEEN OLD SNARLEYROW SHELLYCOAT
JOUK MIKUMWEES OLD SOW SHOOPILTEE
JONER MIMKITAWOQUSK OLD STICK SIGH
MISTER LUCKY OLD TWIST SIRENE
MISTPUFFER OLD WOMAN SKITEKMUJ
KAHKAHGOOS MOODUS OMADON SKOOLIGAN
KAQTUKWAQ MOON CUSSER OONAHGEMESSUK SKUT
KEESOOKBOK MOSS FOLK OONIG SLUE
MINEOTA MOTHER CARY OUAHICH SON
KELPY MOTHER RAW SNOLLYGOSTER
KILLMOULIS SNOOL
KINAP MUIN WAPSKWA PHANTOM SHIP SORCIER
KING TIPPER MUTCHIGNIGOS PIG SPRIGGY
KIPPY MUMMER PILSQUESS SPUNKY
KISIKU KLOQEJ PISMIRE STIRK
KITPOOSEAGUNOW PUOIN STOUK
KNOCKY-BOOH NATHAIR STRIKING PARTY
KRISKRINGLER NATHAIR MARA
KUKWEES NESSA QUEEN MAB
KUKWU NICK TAIBHS
KULU NIGHEAG NAH- TANNAS
KWEEMOO A’TH RED CAP TARBH UISGE
NIGHT MARE REVANANT TANGY
NIWAH REVANANTER TEOMUL
LITTLE FOLK NIXE ROANE TIGHEARNAS
LOLLYGAGGER NOGUMEE ROWING MEN TOM CAT
LOUP GAROU NOSIC TOMMY KNOCKER
TRICKSTER
TROW
UGMUG
UKYTAN
UKTUKKAMKW
URISK
VAMPIRE
WANAGAMESWAK-
WARLOCK
WATER SPOUT
WEE FOLK
WEREWOLF
WHITEWOMAN
WIGHT
WILLIE
WILL-O’-THE-WISP
WITCH
WISKIDABES
WIWILAMEQ
WIDOW-MAN
WINPE
WOOKWONTONOK
WOMBE
WOODS-WHOOPER
WRACKER
ABISTARIAOOCH
AIBHEISTER , ABISTER
Gaelic. The dweller in the abyss, Manan mac Ler, the collector of
souls of the dead; in the latter days, the Devil. Note that the related word
aibheis also indicates a braggart or boaster. Men purloined the secret of
whisky from the undersea people and found that it led not only to "poetry
and inspiration" but to exaggeration of deeds promised or done. Note also:
aibhist , an old building, a ruin; and aibhse , a spectre or devil of the
Devil. Another form of this word is taibhse (which, see). The prime word
is said to be another form of abharsair , which is said related to the
Latin, adversarius , our English, adversary . Confers with athair, Davy
Jones, Grand Manan, King Tipper, Main John, Old Coot, Old Dick, Old Harry,
Old Man, Old Nick. Gaelic, aibheistear from aibheis , the sea, the deep,
confers with the English abyss and the Latin abyssus . Compare this
word with aibhist , a ruin, and aibhse (or taibhse ), a ghost, spectre or
devil.
Like the creator-god, the three elemental gods had their own
interests and have little history among men. Thus Ler (who corresponds
with the Cymric Llyr and the Old Norse god Hler), is only represented in
the person of his son, the mortal sea-god named Manan. Manan mac Ler had
holdings on the Isle of Man in the Irish Sea, but was recognized as lord of
all the western seas, his remote base being Tir-nan-Og, the land of
perpetual youth, the final residence of heroes and all who were virtuous.
The abyss, the residence of the unvirtuous dead, was also his keep. This
land was sometimes said to be an independent entity within the deepest
part of the ocean. Others claimed it was an underworld located at the
roots of Tir-nan-Og.
The living were not allowed in either land, and Manan often rode the
sea about the island on his ocean-steed Anobar, brandishing the sword
known as the "Answerer", which no human armour could resist. The white-
crested waves, "the horses of Manan" also drove off unwelcome visitors.
As a sea-spirit, the sea-god could raise all the forces of fog, wind and
storm to protect his interests, and when he was especially aroused he
even acted against the shores of western Europe. When this happened,
shore-dwellers reported seeing huge "tidal-waves" surging out of the
west. Although the god was not usually seen in full, some men reported
observing his naked legs seemingly rotating in the waves as they rushed
ashore, ravaging the coast. It was this illusion that led to the
representation of the triad of legs seen on the standard of the Isle of Man.
It is generally assumed that this “god” had his residence somewhere in
North America.
ALP , AILP
Gaelic. alp , a high mountain, Ir. Gaelic ailp (m.), ailpean (f. & pl.);
any huge mass or nearly immovable lump of material. Confers with obs. Ir.
Gaelic ailpin , a cudgel. Also confers with the Latin albe , white, from
which the Gaelic Alba , Scotland, and albannach , a Scot. Thus, the
suspicion that this creature was, originally, a Gaelic boabh or bodach.
The Acadians called the alp the cauchemar (pro. kuj-mar), The word
made reference to a "mare", a pond or pool spirit, who could cause men to
"coucher", or sleep. In Holland this alp was known as the "maere"; in
Russia, the "mora". She was also the Gaelic "morag", the water-horse of
Irish and Scottish bogs, who has her earliest configuration in the goddess
Mhorrigan or Morgan. Here is what Keightley says of the species as found
in Brittany, France: "The Bretons also believe in Mermaids, they call them
Morgan (sea-women) and Morverc'h (sea-maids), and say that they draw
men down to their palaces of gold and crystal at the bottom of the sea or
This story is interesting in the fact that Mrs. L. was described as "a
tall thin woman" rather than as a dimnutive girl. While cowalkers
frequently took the form of adults, they did not age after the fashion of
humans, and frequently showed themselves in the adolescent form of the
individual who was their host and double. The alpean had the ability to
sense the intent of those who opposed them, and to cast spells that made
objects temporarily invisible to men. Any damage done to a familiar was
bound to reflect upon the boabh, or witch, by the next rising of the sun.
The Bible was considered the prime source of Christian "God spells",
just as the various grimoires were thought to embody the "gisreags", or
"fire-spells" of the alpean. Even those who could not release spells from
the printed pages, through the magic of reading, could employ the letters,
which were elements of these spells, as countercharms. Witches were
AMADAN-NA-BRIONA
ANGEL
Captain William Hatfield was aboard a ship that grounded and broke
apart in a heavy storm off the coast of Nova Scotia: "A funny thing
happened to me the night the "Zebenia" went ashore. I started out of the
cabin when something went flying by me and it seemed like an angel. It
was a very dark night but I could see it plainly. It all happened quickly,
but I could see it come right down through the galley doors. I thought it
was coming for me and I put my hands up to stop it, for it had slanted
right down towards me. An hour afterwards the other three fellows were
dead."
ANU DUBH
Ir. Gaelic, anuas (enu-es), one down from above; dubh (duv) black.
The black annis or black anne of southern England. She was an earth-
goddess, recognized as the mate of the god Dagda and the ancestress of
the Tuatha daoine later known as the sidh (which, see). Anu was thought
of as a protector of this race, a spirit of light and and wisdom, who helped
her people overcome the Fomorian giants. In later mythology, she was
considered a minor spirit of the fenns and bogs, a boogie-woman with
cannibalistic tastes. The word which is modified corresponds with anam ,
soul and with anasta , stormy, and ancachd, adversary. Note also
annrath , distress, and annrach , a wandering stranger. Confers with the
English spirit termed the Black Anus . See Aoine , which is another
equivalent.
AOG
In highland Scotland, the Hunt was entitled the "sluag sidh" (the sidh
thing), suggesting that Aog was one of the "side-hill" folk. While he was
mortal, this creature was periodically reincarnated to lead the Hunt, a
motley crew of living and dead spirits, who lowlanders termed the "unsely
(unsilly or serious) court". The sluagh sidh travelled counter-clockwise on
the northern winds, particularly during the "daft days" (Yuletide). The
thunder and lightning of that season were taken as signs of its flight and
Christian men crossed themselves to prevent their souls from joining the
assembly. They were careful not to "sain" the sky, or mock the sounds
that they heard, for fear the Host would carry them bodily into the sky.
Those who directed words of the encouragement at the passing army of
the dead, or who left fodder in the fields for this army, were sometimes
rewarded with a haunch of meat thrown down from the storm clouds. They
were advised not to look too closely at the species being offered, but to
keep it until dawn, at which it would appear converted into gold. Men who
chanced to annoy the sidh-travellers were gifted with a tiny whining
black dog, which refused to leave their hearth for a full year. The spirits
who commanded the dead usually carried a magic spear, wand or staff,
which shed snow and cold wherever it travelled, and was the source of
searing-energies which could turn men into burnt toast.
Mary L. Fraser says that the pioneers of Atlantic Canadqa kept close
watch following a death, "Lest a little white animal resembling a weasel
might get into the house without their knowledge. This creature is
surpassingly like the local Indian mischief-maker named Lox whose totem
form was the wolverine, or “Indian devil.” This little animal was a
warning that the Aog - a spirit of evil attendant at wakes - had come to
the house. If it came, they would take a piece of steel and pass it through
the flour, meal, and all the food that was in the pantry. If this precaution
was neglected, these materials would become useless; yeast would have
no effect on the flour, etc. This would surely be a great misfortune at a
funeral, for all the time the corpse was in the house the table was kept
set and meals were served to everybody who came...While the coffin was
being made...the body was laid on a funeral couch made of boards and
draped with white sheets. A tiny plate containing salt was placed on the
chest of the corpse and the blinds closely drawn. This may have been done
to exclude the Aog."25
The rites of death in old Gaelic Nova Scotia were invariable: The
immediate family went immediately into black clothes and mourning,
leaving physical details to their nearest and dearest neighbours. The
rarely used "living-room" of the house was opened, aired-out, and heated
for all great ceremonies, including the wake. The "boards", long, true,
heavy and free from knots, were brought out of storage at this time. They
were placed upon saw-horses and draped with sheets, which extended up
the adjoining wall. The windows were either draped with sheets or the
blinds pulled. Mirrors and pictures were usually removed from the room,
but if they were left they were masked with sheets. As Mrs. Devereaux
has noted, coffins could not be purchased from an undertaker's show-room,
so the body was dressed and placed directly on the boards, the face being
covered as noted above. The body was then given its plate of salt and the
mourners began their visitations.
Where the relatives were widely separated, the wake extended from
two to three days and nights. All the members of the community made
brief appearances at the wake, the closest relatives staying the longest
time. Some attention had to be given the matter of feeding large numbers
of people who were away from their homes. Fraser explained: "All
during the day lunch was served to everyone who went to the house. It
would be discourteous for anyone to leave without eating. In fact, one
trusty friend was charged with the office of seeing that no one was
overlooked...for it was believed that every bite served during the wake
went towards the release of the soul if it were suffering in purgatory..."27
The "lunch" consisted of pre-prepared cold cuts and oatmeal "nibblers",
sometimes offered on a self-serve basis. Through the day, several
neighbourhood women laboured over wood-stoves in the kitchen, preparing
a "suipeir" which was offered to those still on the premises at eight
o'clock. "The best that could be procured was set before the company. The
guests succeeded one another at table after table until all were served." 28
26"How We Buried Our Dead", from Down North, ed. Ronald Caplan,
Toronto, (1980) p. 232.
When twoi or three nights had passed, the day came for committal
and burial. In the earliest times the coffin was placed "on the shoulders
of six able-bodied men. It was considered a sign of disrespect to have a
horse convey the remains to their last resting place. If the distance to
the graveyard was considerable, these men were relieved by others along
the route. A piper went in advance, playing a lament; appointed wailers
followed. wailing out the praises of the dead. Behind these came a man
carrying a jar of liquor; then the rest of the procession. Before they left
Unfortunately the route to the graveyard was literally "a rocky road
to hell" for some funeral parties. Since everyone attended the wakes, this
drew together quarreling, if not warring, clans. When they met, under the
influence of alcohol, they invariably took "chips" off one another, and
shouting matches occasionally led to fistcuffs, which culminated in
lawsuits and murder. In the best situations, the path to the graveyard was
short, in the worst, the corpse was sometimes forgotten, or joined by
others, as Aog found his way among men.
Hearses finally took up the burden and fewer quarrels had time to
mature as transportation became quicker. "Corpse wagons", or
undertaker's vans, were, nevertheless, regarded with some fear: "Indeed a
part-time undertaker near Lingan kept the hearse in a barn with other
wagons, carts and slovens. After some years of use the hearse had ghosts
clustered so thick that he had to shove them aside to get near the other
vehicles!" 34 In the last years of the 1970's, Mrs. William Deveau told an
interviewer that, "We've only had the funeral home since a few years.
Even some today, when they die, they say don't put me in the funeral home.
Still, there they get embalmed...When your embalmed you're sure then. But
The idea that men might be long absent from their bodies without
marked deterioration of their shell was basic to the old beliefs. The wake
was extended over three days to allow wandering-spirits to return, to
give those who had decided to remain dead time for mature consideration
as they wandered in the spirit-world. The restlesss spirits that clustered
about hearses were the "bochdan", those unable to retire to the earth
because of a death trauma and the need for revenge. Some were thought to
remain undead, and even capable of materialization, if they had a need to
complete unfinished business such as the repayment of a debt or
completion of an unfulfilled oath or promise.
As for the Aog, his presence was detected behind the surface of
mirrors and reflective surfaces. The folklorist, Sir James George Fraser,
thought that mirrors were covered after a death because the spirits of the
living were at hazard from those of the dead. He said, "It is feared that
the soul, projected out of the person in the shaper of his reflection in tyhe
mirror, may be carried off by the ghost of the departed, which was
commpnly thought to linger about the house till the burial." That last part
was correct, but friends and relatives of the deceased could hardly be at
hazard. The truth is, mirror surfaces were seen as doors to the "left-
handed world". New-born children were kept from mirrors because it was
known that their weak primary soul-spirits could stolen into the alternate
world. One name given the soul-thief was Aog, and the reason that
mirrors were removed or covered at wakes was to prevent his entry into
the wakehouse. Once within, he could seize the vulnerable soul-spirit of
one newly-dead, and make a retreat into mirror-land. The unmoving eyes
of a corpse were themselves reflective surfaces, which explains why they
were covered unless the face was being viewed. It was generally held
that the Aog could only make entry into a room when humans were
inattentive. There is a side issue here in the fact that forerunners of
death often appeared in mirrors, and were possibly sympathetically
attracted by prior deaths. Mirrors left unguarded by cloth might give an
unwanted premature glimpse of the next person destined to die. The belief
It used to be the habit for men to lay hands on the body of the
corpse, sometimes touching the breast, the former dwelling-place of the
heart; and sometimes the head, the ex-residence of the soul. This was a
means of swearing unity with the departed in his struggle to be
reincarnated (or resurrected in a Christian paradise). If a man was
touched by his murderer, it was confidently believed that blood would
flow from any wound on the he had received in the fatal struggle. It has
also been suggested that it was good luck to touch a dead man because his
spirit might afterwards serve as an ally at the time of one's own death.
At the least, this act was considered an expression of the idea that those
who performed the rite bore no ill will to the departed individual in either
life or death. The touching ceremony was considered essential for family
members: "When a person dies, other members of the family must touch
the corpse with the tips of the fingers (some said the backs of the hands),
or kiss it, lest there be another death in the family or other bad luck."36
AOINE
Scot. Gaelic aoiine , fast; Ir. Gaelic, aine , perhaps from Latin,
jejunium . a fasting-day. As seen in Di-haoine , Friday, a pagan fast-day,
hence an "unlucky" day by Christian standards.
AONBARR
In Norse mythology it was said that the sea god Hler had nine
beautiful daughters, sometimes entitled "the billow maidens" all clad "in
transparent blue, white or green veils." These were "the horses of Manan"
in Gaelic tales; white steeds, that were a geis, or tabu, of the sun-gods
Aod, Lugh and Cu Chullain. At each sunset it was noted that the sun "died"
in the western ocean and it was supposed that these horses carried him
into the dark realms of the undersea kingdom known as An Domhain. The
stallion among the waves was Aonbarr, corresponding with the incarnate
Manann mac Ler, a spirit of the sea who could travel as easily upon land as
on water.
When Abbe Maillard preached among the Lnuk (Micmac people) in the
mid-1700's he noted the natural cadence of their speech and said, "I
affect, above all, to rhime as they do..." As a Roman Catholic priest, the
Abbe had an understanding of the magic of charms, or the chanting of
words. Working with people of this same Algonquin confederacy in 1634,
Father Paul Le Jeune discovered that their "superstitious songs were used
for "a thousand purposes." Speaking with a magician he learned that men
in want of food were advised to sing, "for when they had sung, they found
something to eat."
In their song they addressed not only gods, but powerful magicians
and other spirits of animals and the land. Lescarbot found that they, "do
generally believe in the immortality of the soul and say that after death,
good men are at rest, and the wicked in pain (a result of the fact that they
were forced to dance without ceasing)." Their beliefs were not Christian
since they defined "good men" as those who "have well defended their
country taking many of their enemies with them to the death-huts."
Further, their belief was in reincarnation, rather than in the ressurection
of the body. In the former, spiritual compounds are formed from the
recombination of ghosts released to the earth; in ressurection, the body is
reformed as a spiritual whole, inviolate, the processes of decay reversed.
We emphasize that the mentouk are not gods, but they are god-like.
Ruth Holmes Whitehead has noted their ability to travel between the six
worlds: that beneath earth, that beneath the water, that in the sky, that
above the sky, ghost world, and the earth known to most men. She says
"Mn'tu'k are Persons, entities who do not necessarily need to take form,
although they can and do, as it pleases them."
Membertou was one of these, but he was also puoinag, one with the
power to heal. Those who could heal could also curse and bring down
enemies. Thus, the old tales speak of magicians who were abandoned,
driven out, or killed by rivals, from a combination of fear and jealousy
often coupled withn a desire for revenge. Whitehead has said, "Puoinaq are
shape-changers capable of handling enormous Power, well past the
domestic magics of the ordinary People. They excel at manipulating
reality."
This procedure was followed for the following four hundred years,
as witness this much later description: "The ordinary procedure of the
medicine man was about as follows. He inquired into the symptoms,
This is not to say that there were not other spirits abroad, and in
cases of deep trouble they were sometimes consulted for news of what
was happening in remote regions. To do this Lescarbot noted that they dug
a pit, fixing a staff in the middle of it to which they tied a leather thong.
Membertou then put his head at the edge invoking the underworld spirits
"in a langauage unknown to the others." "When this devil is come the
master Aoutmoin makes them believe that he holdeth him in check by the
Like magicians who lived in Europe, the aoutmoins did not work
without recompense. A person cured of disease was expected to give the
magician venison or hides. Lescarbot commented that all "questions of the
spirit" resulted in the presentation of gifts. "For there is, among these, as
with the Greeks, an opinion that, "without money Phoebus, oracles are
dumb!"40
The Medea Chant of the Algonquins asked, “Who is mento? Who has
Power?” The proper response was always, “He who walketh with a
serpent, following it on the ground; he is manito.” Lewis Spence admitted
puzzlement at this charm, and left it nboting that the sensuous
movements of the snake were wind or water-like, and that winding rivers
were termed kennebec or “snake.” He supposed that this identified the
snake as a water-deity. This reference is easily understood in terms of
shape-changing and the jipjakamaq, “the horned-serpent people (which
see).The mentouk were obviously those who could become horned-serpents
and regain their human shape at will. The process of shape-change only
required that a man lie within the the land print of this sea-serpent, but
the reverse process required strong magic.
ATHACH
Ir. fathach from the root pat , to extend. The lowland fachan ,
described as a costal creature with a single eye, hand and leg; apparently
a survival of the old Fomorian sea-giants.
Gaelic (ah-ayr), m., SIr.& OIr. athir (ahir) father ; cf. Anglo-Saxon,
faeder ; Latin, pater ; Skr. pitar , all designating the male parent. An-t-
athair . the one god; now applied to the Christain God, formerly
designating the pagan creator-god, who was never precisely named, it
having been considered bad taste (and even dangerous) to attract his
attention through "the naming of names." The latter god was sometimes
distinguished from the Christian God as, an-ol-athair, literally the
father of ol, drink or ale , but figuratively the father of a l l things. As
such, this immortal god-of-gods corresponds with the Norse Alfadir , the
Middle English, Allfather , lately known as the Yulefather , Father Yule ,
or as the unlikely pagan/Christian character designated as Father
Christmas.
The pagan father-god was thought to exist when there was nothing
beyond elemental chaos. Perhaps out of boredom, this "one-god" was
thought to have created the raw matter and energies of the universe as
well as the three immortal elemental gods of fire, water and air. He
invested each of these with the spirit, or ghost, that allows the
sensations collectively termed life, started the universal clock ticking,
and withdrew to watch the result, or to take up some other arcane
interest. Because of this, the an-t-athair was considered a remote deity
with no history among men, but our ancestors thought he might dwell
beyond the north, or pole, star since it was observed that the other
constellations rotated abjectly about this central source of light.
BEFIND
"Ever since then I have listened when this advice has come. It is not
a voice that I hear nor a vision that I see, but a knowing that a certain
thing is advisable. If I heed it, the reason is soon apparent. If I decide to
go my own stubborn way I soon see my mistake. This gift I believe may be
encouraged and developed. Or it may be confused with wishful thinking,
and that can be dangerous. But when it comes in the manner I so often
experience, and usually when least expected, it is something to be
treasured and respected."41 ).
BELSNICKER
BEN DODIE
Men who appeared to possess two "food bins" or "bens" were more
common in the days before fat was considered a health hazard. In the old
Gaelic lands over-consumption was regarded as a mark of god-hood, since
food was not generally available. It was observed that eating was a
means of replenishing the god-spirit, and those who ate most were
thought most enspirited. The prime example was the Celtic god Dagda, the
father of the gods, who was characterized as a musician, heroic
womanizer and eater of porridge: "They filled the king's cauldron five
fists deep with four-score gallons of new milk and a like quantity of meal
and raw fat. Goats and sheep and swine were then put in and all boiled
together with the pordge. Then the Dagda took the ladle (big enough to
contain a man and a woman) and ate...Biggere than a house cauldron was
his belly and not easy was it for him to move owing to its size..." 42
Ben Dodie was of this mould. When people overate on Cape Sable
Island they were were teased by those who said, "You eat like Ben Dodie."
This legendary character was reported to have lived in a "cave-like spot"
between two rocks, his "home" waterproofed by a canvas sail stretched
over them. He had little access to good food and when he was invited out
to dinner, lunch or supper he ate in heroic fashion. This is the spirit that
inspires successful hermits, the rare men who are able to find ease and
even luxury where opthers might starve.
BIGFOOT
BLACK CAT
English, cat , probably from Early Irish catt . Similar to the W. cath ,
Cor. kat , and the Germ. katze . The word was applied originally to wild
cats and then to the tame Egyptian cats introduced during the Christian
era. The word may thus confer with cath , a wild thing, a battle.+ blaec ,
black. Alexander Macbain thinks that the word is "possibly of Celtic origin
and applied first to the native wild cat, then to the tame Eqyptian cat
introduced in the early centuries of the Christian era."
The original sea-cat was probably Ran, the wife the Norse immortal
Hler, the god-giant of the open ocean. Her Celtic equivalent was
Mhorrigan, the daughter of Dagda, who was given care of the mythic
cauldron of the deep. These ladies were the death-goddesses for men who
died at sea, and were avaricious demanding tribute (in rare metals) from
all who came into their realm. This is why mariners in Atlantic Canada
still, ocassionally, place a coin beneath the main mast of a vessel just
before it is set.
Like the Indians, certain Fundy fishermen return the bones of fish to
the sea without being quite certain what they are about. I've heard my
relatives say, "Here's a bit for the old cat", without any intention of
propitiating anyone or anything. English folklorist Ruth L. Tongue has
managed to find an old tale that may be apropos: "There was a gentleman
had a beautiful daughter who was bad at heart, and knew more than a
Christain should. The villages wanted to swim her (put her to trial for
witchcraft), but no one dared because of her father. She drew down a
spell on a poor fisherman, and he followed her for love wherever she went.
He deserted his own troth-plighted maid, though he was to be married in a
week, and he ran away with this other, who he took to sea unbeknowns't to
the rest (of the fishing fleet). A storm blew up from her presence and all
was lost for having a woman on board, though none knew it. It was she
that had whistled up the storm that drowned even her own lover, for she
had no good for anyone. (A magician tracked her and) turned her into a
four-eyed cat, and ever after she haunted the fishing fleet. That is why
still men will not cast their nets until half-past three (cock-crow time) -
my uncles won't -and why they always throw a bit back into the sea for
the cat."
Ran and Mhorrigan were the prototypes for this creature being
beautiful woman who were shape-shifters. The trouble with all of the
mermaids was the fact that they changed their minds as often as the
shape of their bodies. Thus they experienced little domestic bliss and
spent most of their time pursuing unfulfilling relationships with human
sailors. Hler, the god of the sea, could control all of his element
excepting his wife, and he and his Celtic counterpart Ler, were constantly
involved with trying to cope with the difficulties that naturally arose
from the cat-like conduct of their wives. The mermaids of Somersetshire,
England, were termed sea-morgans after the matriarch. Their songs were
irrestistable to men, and their only failure, on that coast involved a deaf
youngster, who had psychic abilities. One of their kind sought to divert
this youngster into quicksand; but he, while admiring her face and figure,
was repulsed by her seaweed-green hair and could not hear her voice, and
so was able to drive her off.
Cats are clearly equated with women for another fisherman said, "If
a cat passed a fisherman's path, he would go home." There was a
particular passion against black cats, and another respondent explained
that "other cats are taken on board as mascots, but never a black one."
Notice the hair of mermaids was said to be golden near the surface, but
when they passed in the deep, it was always seen to be coal-black like the
hide of some cats. It is a law of sympathetic magic that "like attracts
like", thus female witches were thought to prefer the these cats as
familiars. Black cats, in turn, were seen as magnets for black clouds, a
black sea and stormy weather. And remember, "It's bad luck to throw a cat
overboard; the one who does will not live to make home."
BLACK DOG
A mortal sea-spirit, sometimes thought to be a familiar of
the Devil, but with closer attachments to the old mortal-gods.
Black dogs were the boon companions of Odin and of the Celtic
death-god Crom the Crooked. In addition, the Atlantic Indian culture-hero
named Glooscap travelled in the company of two wolf-dogs.
The hounds of Winter must include Skoll (repulsion) and Hati (hatred)
who from the first have hated the snow-melting propensities of Odin's
sun. They have been the hunters of the sun since the first days attempting
to swallow this disc so that the world might be returned to primal chaos.
At times of the eclipse it used to be said that the dogs in the sky were
near their objective, but the terrile on earth always responded by raising
a terrible noise. This always frightened the sun-dogs so that they
invariably dropped the sun and were forced to try again. In the last days,
Norse mythology insists that the final loss of the sun will mark the days
followed by an outpouring of fire on the earth, and the end of all things.
The dogs in the sky are, surprisingly, not unknown in Atlantic
Canada. Although we no longer blame them for eclipses of the sun, we do
see these followers in the sky. Some of us call "sun-dogs," although we
know them to be caused, like rainbows, by the refraction of sunlight,
through moisture in the air. In earlier days, they would have been
regarded as manifestations of the spirits of Skoll and Hati. Mariners
sometimes talk of these luminous spots, seen in fog seen near the horizon,
as "fog-dogs" or "sea-dogs", although the latter is a more common
designation for the dogfish shark or the harbour seal. It stands to reason
they have to have some sustenance, so men have said that they cosumed
fog. When the the the fog is seen to disperse and the light of the sun
dominates, the fading fog-dogs are referred to as "fog-eaters."
The most common form from the black dog is something resembling
a black Newfoundlander. The Provincetown, Rhode Island, trawlermen
were once entirely familiar with this beast (ca. 1937). “Cheeny”
Marshall, one of their kind, is supposed to have beenfishing off
Newfoundland when the head of a great black dog popped to the surface
near the mother ship. Surprisngly, Marshall lifted him in over the side-
rail and let him attempt to reagin some semblance of life. The older,
wiser, crew members advised that he be returned to the oceam. In spite of
the animal’s webbed feet “Cheeny” pleaded to be allowed to keep the
animal and it was, in fact, lodged in his own bunk. Eventually “thick o’
fog” arrived and the animal was seen to position itself at the bow. Soon
it was barking loudly and following a premonition, “Cheeny,” who was the
helmsman of the hour, steered her hard over and narrowly missed collision
with a steaming which came bearing down out of the mist. (NEF, pp. 323-
324)
Six foot high dogs haunted the Hartlan family homestead at South
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 the
stairs every night and go through the rooms, but the moment the lamp was
lit, it would disappear." Mr. George Perry of Ingomar, Nova Scotia, saw
another of these elusive animals while he was working at the Ragged
Islands Inn. Locally it was referred to as "a gopher" and people avoided
the place where it made an appearance. Perry noted that one courageous
woman had faced it. "It was a pretty moonless night, and when she got
that far, she looked across and there it stood a big yellowish coloured dog
with a handsome dark (spot) on it. She thought, "that's funny", and went on
a little way and then came back and the dog was still there, but headed in
the opposite direction. So she went up to it again and patted him and said,
"There, there little dog." and it wasn't there. She said, "I was just as sure
it was a dog as I am a woman." Perry was not sure she had seen the
gopher, but commented that "It died away after awhile, but not before
frightening a lot of people."
Obediah Smith of Glen Haven told Creighton that his ghost-dog had
eyes "as big as two fists. I went to fire at him and the rock (salt) went
right through him. I threw another one then and it disappeared altogether.
By this time, I was pretty scared and I was only young anyhhow so I took
to me heels and ran...Lots of people saw it seventy-five or eighty years
ago (1880)."
BLAGARD
When Maeco Polo returned from his eastern travels he described the
Merkriti tribe of Siberia as a savage race who hunted and rode reindeer.
This was nothing new but the illustrations for his book showed a man with
the head of a wolf, another with a single eye, a third with no head on his
shoulders but a face centred on his chest. Another oddity was a unipod, a
man with a single muscular leg. In northern India, Polo located similar
peoples, who differed from the first tribe in having bodies that were
completely covered with hair, looking not unlike the abominable snowman
that we call the Yeti. These descriptions are consistent with those given
for the Celtic Fomors, the undersea people of the mid-Atlantic. The
Cailleach Bheur is often described as a unipod as are the fachan (false
hands) sea-trows (trolls) said to haunt the coast of northwestern
Scotland.
BLAHMILLER
These are the ghosts which the lowland Scotts called the killmoulis
(killers of the mill). It was claimed that they were spirits of the grain,
imported from the fields at the harvest. In continetal mythology these
were the field-goats (see belsnicker), supposedly killed by the scythes of
the reapers. Death was no assurance that they would not materialize
since their spirits were reincarnate even if their bodies were not. They
were the equivalent of the human spirits known as hoodoos or jinxers
(which, see). Although they meant well, spending the nights performing
small labours about the mill, they were awkward and inept and often
hung-over, for they were addicted to consumming alcohol-contaminated
grains (hence their lead-like complexions). Peculiar beasts they had no
mouths, so they did all their eating and drinking by way of their single
nostril, thus the expression, "stuff it up your nose." In their drunken
state, they were liable to rapacious activity or brawling, and often
damaged the mill be setting fires or causing misfunctions of the mill
equipment. They also "contaminated" (i.e. shit on) the products of the mill
causing people who ate the grain to dance without ceasing or show
symptoms of insanity. This is a clear example of the personification of
disease, this variety being termed ergotism. It was once believed that all
diseases were caused by the invasion of the human body by evil-spirits
such as the blahmiller. The theory is not entirely incorrect if the
malignant "spirit in the grain" is known to be ergot. This is a fungus,
parasitic upon the heads of rye and other grain-crops. Diseased cereals
have their kernals replaced by black or dark-purple coloured club-shaped
"fruiting-heads", the reproductive bodies of the fungus. This structure
releases several poisonous compounds into bread, or other foods, made
from the grain. They act to contract the arterioles of the blood-
circulatory stystem and react upon unstriped muscle fibre causing it to
spontaneously contract and expand. The first symptom causes
hallucinations and the latter may lead to the syndrome which used to be
termed "choromania", the dancing mania, or dancing disease. The most
notable outbreak was in Germany in 1374. It spread from here throughout
Europe and was characterized by religious exultations, dancing to
exhaustion and fatal convulsions.
BOABH
The parallel between the boabhean and the korridgwens can be taken
futher, since the latter are the korridgwens, or horridgwens, of Cornwall
and the mhorrigans of Ireland. Mhorrigan was the covering name for the
triad of goddessses that included Mhorrigan proper, the befind of youth;
Badb, the warrior goddess of middle age; and Macha, the crone. Through an
axiom of simple geometry, the gallicenae equal the baobhean.
The above statement draws a line between the druids and the boabhs,
but this is artificial since druidheachd, or magical ability, was a common
possession of both groups. Rather, it might be said that there were
craftsmen and master-craftsmen, witches and witch-masters, the latter
having advanced knowledge and the capacity to check those of the lower
order.
Where the tabihs, or familiars, were used, rabbits and black cats
seem to have been preferred, possibly because of their speed and agility at
escaping men. Rabbit paws were coveted because it was felt that they
might contain remnant powers of a boabh. Right hand paws from white
rabbits were preferred in polite circles, while law-breakers took the left
foot from a black animal. Having a black cat cross one's path is still
considered bad luck; while the passage of a white cat was once considered
a good omen. The reverse held true for men who had alliances with the
nathir and his kind.
Undoubtedly there are still active boabhe, but few will admit their
presence in any present-day community. Malcolm Campbell of Glenyer,
Cape Breton did recall that his family contained one of this kind (1980):
"Sadie there had the charm, and our neighbour had a cow...two or three
cows. But our cow would be producing more milk than all those three
because we'd be getting the milk from our neighbour's cows. They used to
tie a red string to the cow's tail to combat this..." 47
Sadie's habits created some ill-feeling in the village and the local
merchant sometimes refused to buy her butter, noting that the quantity
was in excess of what the single family cow could naturally produce. One
man who agreed to take butter to market for this boabh, placed her parcels
on the left of his horse and balanced them with his own on the right. As
he roide towards town, he became aware that she was "charming" the
butter away from his side, because the containers became unbalanced. To
balance the butter on the horse he had to stop and add stones to his own
side. 48
This pioneer boabh lived alone in a windowless log shanty, one fitted
with "a queer old flue known as a witch's chimney." This was a chimney
made of cross-piled logs, periodically fireproofed with mud. When it was
seen that the "witch" of Mull River was on her last legs, a few charitable
people brought her tallow candles so that she would not be in complete
darknesss. She thanked them but never burned one. Instead, she melted
When she finally died, those at the death-watch heard stones falling
from the roof. When they went outside to see what was happening, there
was nothing to be viewed although the sounds continued. Within the hut,
there were sounds of chanted spells bouncing from the four walls,
although the boabh was incapable of muttering anything. The community
was glad to have her dead, and considering the sounds that persisted about
the shanty, decided to burn it to the ground. Two courageous fellows
entered the hut, piled the woman's furniture in the centre of the room and
started a blaze. As they were about to leave, they noticed the iron-bound
pouch in a corner and threw it into the flames. There followed a terrible
explosion which helped their exit, and blasted the bag up through the
chimney into the woods. It descended untouched by fire, so they were
forced to bury it. 50
Michael MacLean of Cape Breton told the story of a local boabh who
"could practise witchcraft and sink a ship." Apparently his father had
asked her to prove her power, "So she asked for an egg, and put the egg
into a shoe and kept rocking the shoe back and forth. And there was a ship
out on the ocean and when they looked the ship, it seems was rocking back
and forth in the waves just as she was working the shoe. And they made
her stop." 51
Roland Sherwood says that sympathetic magic has been used to sink
ships, one of these being the "Favourite" which brought Scottish settlers
to Pictou township from the port of Ullapool in 1803. As the "Favourite"
stood loaded, ready to sail, a herdsman spotted a small hare-like animal
moving from cow to cow, suckling away the milk. He attempted to shoot
at it but was prevented from doing so by a spell which immobilzed him.
Knowing that he dealt with a boabh, the man shaved silver from a six-
pence and placed this as shot in his gun. The next time he spotted the
familiar he was able to blaze away at it, and it limped off leaving a trail
of blood.
50Fraser, Mary L., Folklore Of Nova Scotia, np, nd, pp. 65-66.
51as told to Joe Neil McNeil, Tales Told Until Dawn, Toronto (1987) p.
212.
Inquires made about the parish on the following morning found an old
lady, supected of druidheachd, laid up with a damaged leg. When this old
crone became aware that her nemesis intended to sail on the "Favourite"
she openly declared that the ship would never reach the New World.
Fearing the boabh might take some physical act against the sea-
worthiness of the vessel, the owners had her arrested and placed under
guard until the ship was at sea. The craft sailed without incident
carrying her passengers to port on the third day of August. Interestingly,
she made the crossing in five weeks and three days, a record which stood
for many years. The five hundred passengers embarked in perfect safety
and the cargo was removed. Suddenly, and swiftly, without rational cause,
it sank to the bottom of Pictou Harbour. The witch had been released from
behind iron bars at exactly that time.
Mother Mac, who lived near Tatamagouche, Nova Scotia, was another
boabh of this century: "One day in spring she visited
her neighbour Mrs. M... for the purpose of purchasing two spring pigs,
but they had all been sold and Mrs. M. was unable to promise her any. This
displeased Mrs. Mac...That night when Mrs. M. went to milk her cow, she
found the creature had suddenly fallen away in its milk and though several
times through the next few days she endeavoured to milk the cow she did
not succeed in obtaining more than half a cupful. Mrs. M. at once knew that
this was the result of Mrs. Mac's witchcraft, who, to show her
displeasure, had wished this spell upon the cow. But fortunately a spell
which can be wished can be broken...Mrs. M. was equal to the occasion.
Next morning early she turned her cow out and watching where the animal
took the first bite of grass, she removed the soil, took it into the house
and boiled it with a little milk which the cow had given on the previous
day. While it was boiling she continued to stir it with pins, several of
which she stuck in the sod. This proved an effective remedy and that
evening the cow gave her accustomed flow of milk. Mrs. M. saved the pins
and for atime kept several in the cuff of her sleeve. With them about her
poerson she felt no fear and her one desire was to meet the witch face to
face and this wish was not gratified. Several days afterwards other
neighbours visited Mrs. Mac. She stated that she had accidently burned her
feet, which were all blistered. But such an improbable story found little
credance in the doubting minds of the honest neighbours. They had heard
not only of her spell on the cow, but as well of the triumph of Mrs. M.
which had been told and retold in every home in the community. They
"allowed" that her story was a mere fabrication and that the blisters were
caused by the evil wish which when forced to leave the cow and find
another resting place, finally settled in the feet of the witch herself.
After this, Mrs. Mac's reputation as a witch suffered a great loss of
prestige and soon the wicked "ceased from troubling"... 52
A later Nova Scotia boabh was Mother Ryan of Margaree, Cape Breton,
a practitioner in a time when "the only vocational requirements were a
cross, mean look and a tongue fluent in profanity." This witch who
gloried in her witchhood "was unwelcome in many houses; not the least of
her faults being the telling of horrendous ghost stories in front of the
children." Flora MacRitchie of Margaree had the "evil eye" as her chief
weapon, but she also kept her community in turmoil by travelling "from
house to house leaving a curse or a blessing on those who offended or
pleased her."
The Foord Pit was not mythological, but situated in Stellarton, Nova
Scotia and successfully operated for twenty years before the "bump"
which occurred on Friday, November 12, 1880 at half-past six in the
morning. A reporter said that "There were over fifty miners on the south
side (of the pit) when the explosion took place and only two men and four
Once again, she was correct. The happening took place on the
eastern slope, February 21, 1891 at 1 p.m. One hundred and twenty-one
miners were instantly killed and seventeen were injured, some fatally.
Much of what used to be termed magic is now seen to be the result of
careful observation, and this may have been Mother Coo's secret. In the
winter of 1910, James Connolly flooded a huge area above the Stellarton
mines, and found much of the ice unusable because it was filled with
bubbles of gas released from the underground. These were the gases
which caused explosions, and Mother Coo may simply have observed their
collection and escape more carefully than otherrs.
Most local boabhean were involved with soothsaying and the sale of
It was usual for boabhean to project their souls upon their taibhean,
or familiars, but when the process was reversed men fell under the
influence of the "evil eye". This style of wonder-working was attributed
to Flora McRitchie of Portree, Cape Breton. A.N. Chisholm of nearby
Maragree Forks explained that this unmarried boabh "travelled from house
to house," leaving "a curse or blessing on those who offended or pleased
her." In one instance the witch was offended when a busy house-wife
failed to offer her usual round of tea. After six hours of contant labour
she found that her butter had not solidified, while her cream was "turned
to a sour mess". Follwing this, the lady of the house attempted to bake
bread with equally bad results. When she told her neighbours of these
misfortunes they asked if Flora had "been about". To undo continuing bad
luck, this woman had to completely pacify the boabh, a process that took
two weeks.
Flora's "evil eye" became such a nusiance that several people co-
operated in paying for the services of a witch-master. This individual
advised them to take water from a local spring and pronounce a spell over
it while stirring in a clockwise direction. As this was done, a silver coin
was dropped to the bottom and the liquid bottled to be sprinkled on any
animal, person or thing afflicted by witchcraft. To the surprise of all
concerned this counter-charm worked! 58
Those who possessed the "evil eye" were sometimes noted as having
"eyes as sharp as needles." In other instances, the person who
"overlooked" her neighbours was not physically conspicuous. To be on the
BOCAN
Sir Andrew MacPhail guessed that "Witches, ghosts and fairies were
so common they excited little interest. Bocans were a more serious
menace. A bocan might leap upon a boy in the dark at any moment."66
Hubert Macdonald said that the Scots pioneers also had "weird stories
about ghosts and hobgoblins and bocain and what not from the old country.
Hair-raising stories of the antics of an unearthly bocain called "Colunn
gun ch'eann'", held the young breathless and often caused uncomfortable
shifting of chairs nearer to the company on the part of their elders too." 67
BOCHDAN
BODACH
71Fraser, Mary L., Folklore of Nova Scotia, np, nd, pp. 46-47. Twenty-
five years later railway tracks were run through this region and the
"bochdan" was seen to be the forerunner of a locomotive and train.
lowland Scotland, with the English hobgoblin, the German kobold and the
Scandinavian nis. According to tradition, he presented himself to the
patriarch of a family when he went looking for work. If accepted, he put
on his cloak of invisibility and never reappeared except to reintroduce
himself to some new master upon the death of the lord of the household.
After dark, the bodach performed all of the usual farm chores in
exchange for board and a small food and clothing allowance. The food
would have been a small portion of bread and honey and a bit of milk, or a
sample of homebrew placed near the fireplace in a hollowed stone bowl.
It was though absolutely necessary to bring samples of ale and newly
formed butter to the bodach "for the luck of the house." Bodachs were
usually given a single stook of grain which stood unprotected in the frame
yard. In spite of its exposed location this haystack was never disturbed
by the wind. Bodachs were more serious minded than brownies and
reacted badly when offended. Like the Scots, with whom they boarded,
they bristled at anything resembling charity, and given foood that seemed
to fine for their palate, or clothing that seemed excessive to their sense
of fashion, they would leave the farm taking the luck of the farm with
them.
Daddy Red Cap was the nickname of a bodach who plagued Allandale.
The fact that he was given this name suggests he was considered a
dangerous creature, for the redcaps were evil goblins who inhabited the
wastelands at the border of England with Scotland. They occupied ruined
towers and castles and waylaid travellers, re-dying their cylindrical,
flat-topped hats in human blood after each night of mayhem.
It was said that the bodach had once bargained to buy a cow, but the
owner refused to sell. Shortly after, a snow-white bumblebee appeared on
the rump of the animal and it lost the ability to give milk. Citizens of
Allandale were sure this was the befind of Old Daddy Red Cap, who had
also cast spells against people he disliked.
Unfortunately for him, it is simply not true that "the Devil looks
after his own!" His first set-back came when his wife agreed to
apprentice a visitor from the neighbouring village of Black Point. The
woman was made aware of the initiation rites of the sgoil dubh, or black
arts, being told she would have to curse her father and mother, sign a
"lease of her soul" contracting in blood. She had arrived at the point in the
ritual where she was required to say aloud, "I sell my soul to the devil',"
when she had second thoughts. Instead she said, "I sell my soul to the
Lord!" A terrible commotion followed, and the Mrs. Daddy Red Cap cowered
before a gathering cloud of darkmesss crying, "You've ruined me, you've
ruined me!" The accolate retreated so that she did not see what followed,
but the disappearance of the boabh from the community was noted shortly
afterwards.
He recovered from this, but it did not disuade him from turning his
craft against a number of local fishermen. At sea in the waters off Cape
Breton they were without fish, decided that, "old Daddy Red Cap has
bewitched us." They drew an effigy of the fish-robber, hammered it to the
mast of their ship, and ground up a silver dime to make appropriate shot.
They put this in their shot gun, and fired away, hitting the image in the
eye. After that, the fishing improved so that they forgot about the old
bodach. Back at the wharf they enquired after the news of the day, and
were told that little had transpired, but that Daddy Red Cap had fallen on
his picket fence and damaged his right eye.
This reinforced his reputation, and not long after a farmer arrived
saying his horse had wandered and could Dr. MacGregor please locate the
animal? The minister protested that he had no supernatural powers but he
did recollect seeing a stray animal earlier in the day. He mentioned this
to the man saying, "Perhaps it is yours." As this was the case, word
spread that the "Spirit of God" enabled Jam,es MacGregor to perform
77MacNeil, Neil, The Highland Heart In Nova Scotia, New York (1948),
pp. 82-83.
miracles equal to that of any pagan bodach. 78
The village of Tusket, Nova Scotia, lies ten miles away from the
larger town of Yarmouth. It was once noted for "a large, rather ungainly,
oak tree growing on the bank of an ocean inlet beside the village's main
road. The branches are gnarled and crooked and the tree has a rather
ominous aura surrounding it. It is said that it was from this tree that the
early settlers of the area hanged condemned criminals or victims of
lynching gangs. The tree was not removed when the road was
made...because an axe would not scar it nor could oxen pull it from the
Our ancestors might have argued that the spirits of hard men were
added to that of the tree, giving it unusual physical strength. It was well-
known that oaks were slow to die. When they fell, the stump typically
became the root for a coppice haunted by the spirits of many bodachs.
These sidh-folk were distressed at the loss of the tree and often blamed
men for the damage. They therefore offered dfood to passing mortals, and
the dainties were tempting, but had to be refused as they were fungal
growths disguised by magic.
BODACH SABHAL
BOGEYMAN
Gaelic, bog , a low area partially floooded with water, from which
the Lowland Scots bogle , literally a little bog man or bogger , a
scarecrow or bodach. Note also boban and bobug Gaelic words
sometimes applied affectionately to small boys. The source here is taken
as the Middle Irish boban , a calf, from bo , a cow. These confer with the
bocan , or hobgoblin of Gaelic myth. The bogeymen are characterized in
several obsolte expressions, notably: bog , a surly person; boggard , a
latrine; bogger , one who works at the home of his employer, especially a
shoe-maker or repairer; bogging , peddling or hawking from door-to-door;
boggish , a boorish person given to bragging and cursing, especially a
person who drank excessively. Until recently a bug was known to be a
vain, conceited, boastful individual. ; boggle-de-botch , a total screw-
up; bogus , watered-down rum; bogie , a low solidly built mechanism,
especially an early railway cart. Bogan is the Anglo-Saxon descriptive
for a boastful person. The word bogie was the base for our word buggy ,
a high-wheeled vehicle which would keep the peddlar's goods clear of
water and mud. Confers with bodach and the various English species,
namely, boggle , bogy , boogy-boo , bogie , bug-a-booh , bugill ,
boggart , bogan , booman , boogeyman , bugleman , bullerman ,
bullbeggar . bugman , bug , bugbear , bugaboo , buck , pug , puck , or
puck-hairy . Related Celtic species include the Cymric pwcca which is
the Gaelic pooka . In tracking related names, Sir Francis Palgrave has
helped to characterize the bogle: The Anglo-Saxon poecan means to
deceive, or seduce; and the Low Saxon picken to gambol; pickeln , to play
the fool; the Icelandic pukra , to steal secretly; and the Danish pukke , to
scold.
One man described an encounter with a bogey who was "as tall as a
tree with arms like logs, speckled all over (freckled?)" A resident of
South River Lake, Nova Scotia, insisted he was assaulted by "a blanket"
which transformed itself into "a fleece of wool" and finally reconstituted
itself as "a round black ball." A traveller at East River Point, in that same
province, was less certain what opposed him but found the road blocked by
"a black thing." Returning home he took down his shotgun and returned to
the wayside intending to blast this bogeyman into the beyond. His family
members, remembering other incidents where bullets had ricocheted from
such creatures killing the marksman, blocked him from this effort. A
Rothesay, New Brunswick man on the road to his weekly hand of forty-
fives at the village fire hall was driven to the pavement by a stunning
blow to his right shoulder. He could see nothing in the darkness but later
said that the blow came as, "a great thudding whack, like that given by the
flat of a hand." His wind knocked from him, he looked up and thought he
saw "an enormous black man wearing a derby." Another memorable attack
took place in the Dagger Woods of Nova Scotia where a farmer was driving
his team and wagon through the darkened forest. Suddenly the horses
refused to move and the farmer got down to assess the difficulty. In mid-
step he was swept away on a whirlwind and recovering, found himself
seated on the ground, facing backwards, between his two sweating
completely immobilized animals. He immediately turned the team about
and had no difficulty retreating back down the road. Bougies were known
in the Acadian countryside, where they were seen travelling as a single
ball of cold light. "Bougie" is retained in the French language as a measure
of light intensity, one unit equalling a candlepower.
BOG TROTTER
Middle English, trotten , the gait of a horse where the paired legs
move in diagonals. From Teutonic models, similar to the English word
tread . The pace of servants Note also trot , a toddler, an old woman, or a
fishing line fitted with hooks at intervals.
BOOBAGGER
BOO-OINAK
An Indian magician.
Wabenaki, Passamaquoddy, represented elsewhere as bouin or
pouin . Confers with the Innu angakok. Noter the resemblance to Gaelic
personalities as listed above. The abilities of these people centred on
maya or “illusion.” It is said that storms raised by these people are “the
worst of all.”
BRIDDEG
Gaelic, bridd , bride+ eag , eagid , fear, both feminine. Confers with
brigh , the essence, substance or essential meaning of a thing, and
briagha , adj. fine or beautiful. Confers with brideach , a dwraf. The root
word may be brg , high, after Brighde , whose name translates as Brigit ,
Brigte , Brigtae , Brgnti , or Bride , after the old Gaelic goddess of
married and filial love, poetry, the heath, andhome. Her tribe was the
Brigantes , who supposedly came to Ireland from Belgium by way of
Britain. Her name was diminished as "bridey ", a working woman and she
was the keeper of perpetual fires used in the smelting of metals. Her day
was known as Brighdfeas , or Brigit's festival, also called Imbolc,
celebrated on the eve of February 2. She was acquisitioned and became the
best known female saint of the Celtic Church. Confers with the Anglo-
Saxon, bridd , a young bird or chick and with the German berg . a hill.
Confluent with Bragi , the Old Norse god of poetry and drink. Her Teutonic
name was Bertha .
Brigit may have become a saint, but Sir George James Fraser has
correctly identified her as "an old heathen goddess of fertility, disguised
in a threadbare Christian cloak." The older Brigit gave her name to a tribe
of Brigantines who settled northern England and southern Scotland as well
as parts of northern Ireland. She was said to be the daughter of Dagda and
Boann, a sister to Ogma, Lugh and Midir, all gods of the sidh-underworld.
She was the goddess of household arts and crafts, a guardian of the
hearth, and the patron of married love. At birth her deity was noticed in a
corona or holy flame that passed from her head into the heavens. Her first
accolates captured this fire and used it to create a perpetual forge-flame.
In her first human incarnation, Brigit created a religious cult which
guarded her sacred-flame for many centuries. The virgins of the flame
probably took part in the annual "rites of spring" which involved a ritual
pairing of some maiden with a god-king. Brigit supported hostels at
various places in Britain, and the craftsmen who assembled there
specialized in the forging of metal tools and weapons. Others in these
saintly communities were skilled in the use of herbs, thus the shrines
became known for the practise of medicine. When the Christian
missionaries arrived and converted the people, they did not at first
extinguish the "sacred-fires" but gave them to the keeping of "cailleachs",
or nuns of their church. They were finally put out, but the church fathers
built their sanctuaries over the dead embers. One of these still stands at
Abernathy, Scotland where Columbian monks deliberately sited their
church on "the most sacred place of the (pagan) Picts, one dedicated to the
goddess-spirit Brigid." Clan Macduff were hereditary abbotts at this
place.
We know little of the rites of Imbolc, but can guess that they were
bloody since this Celtic word corresponds with the obsolete English word
"imbolish", which approximates "abolish". In parts of Atlantic Canada a
little of the old rites survived as they did in Scotland: On Bride's Eve, the
mistress of each household used to fashion a "bride doll" from a local
grain, or grains, dressing it women's apparel. The doll was placed in
wicker basket and a wooden thorn-stick placed at its side. As dusk fell
the mistress and any of her servants stood at the door shouting, "Bride is
welcome!" three times over. When they rose in the morning, all the
members of the family went immediately to the open hearth, looking for
signs that the spirit of Bride had animated the doll during the night. If the
ashes there were undisturbed this was taken as a bad omen, but numerous
scratchings on the hearth were supposed to signify prosperity in the year
ahead. It is very likely that there were once ritual marriages of the Bridd
and Bridd-groom and fires like those of the English Whitsuntide.
The second day of February was entitled Saint Brigit's Day in old
Scotland, and in Ireland. In the latter country, she was sometimes
identified as Sheelagh (a sidh maiden), the companion of Saint Patrick.
The briddeag may have been a bat, but the photographs of stones we
have seen are more suggestive of an owl with a human face, certainly the
wings are feathered. Our local candidate for this spirit is the common
barn owl. This bird has been described as "highly nocturnal." It spends the
daylight hours "well concealed, often in a hay-loft in a barn, where it
sometimes makes its nest." Robie Tufts has said that, "Because its facial
expression is thought by some to resemble that of a monkey, it is locally
called the monkey-faced owl." One may presume that these birds are
sometimes activated by the projected spirits of dying men but thir
limited eyesight may be enough to cause collisions with window-panes.
BROWNIE
Like the bodachs, the brownies exchanged manual labour for a place
in the homes of men. In Scotland, each home had an individual spirit, who
was propitiated by placing a bit of milk or pap (bread and milk) in a holed
stone. At beer-brewing time the farmer added a little malt to this
brownie stone in the hope that the creature would "bless" the brew. If
treated well, the brownie was an unfailing friend who would milk the
cows, churn the butter, mow hay. pasture the animals and even go for a
doctor if anyone needed medical help. In general, brownie made everything
about the farm run smoothly, the "luck of the house" depending on his
satisfaction. He was attached to particular families, with whom he had
been known to reside for centuries, but his company was not always
appreciated. The "cauld lad" of Hilton Hall, Wear, England "worked" each
night in the kitchen "knocking things about if they had been set in order,
arranging them if otherwise...The servants resorted to the usual mode of
banishing a brownie: they left him a green cloke and hood..." Brownie
always reacted against anything resembling overpayment or criticism of
his person.
BUGGERLUG
Gaelic, bog , a damp place + luig , a liar. The former word confers
with boga , or boca , any young but sexually active animal, particularly the
he-goat. Similar to the Anglo-Saxon bucca and our own word buck . The
buggerlug was a leader among the bog-men , boogey men , or boo-
baggers , and there is every possibility that these side-hill men once
existed as outlaws and subsistence farmer-cattle herders. Bug-juice
was formerly any low-grade alcoholic drink, while bugword was
threatening language. At least one Scottish community is represented as
Bail-'an-luig , the place of the god Lugh (pronounced Lookha).
The Gaelic god Lugh is usually represented as the son of Dagda and
Danu, but they were foster-parents, his actual father being Kian mac
Contje. When Balor Beimann, the Fomorian giant with the evil-eye was
constructing his palace on Tory Island, off the northwest coast of Ireland,
he hired Gavidjeen Go as a smith "to make irons for his doors". He paid the
smith with a valuable cow but failed to provide the magical "byre-rope" to
keep it from wandering. Noticing the cow's tendancy to return to the
island Go hired Kian to guard the animal but it got away. On pain of death
he set out to bring it back to the mainland. Having no way across the
waters of the Atlantic he bargained with Manaun MacLer to take him
across in a coracle, or hide-boat. Manaun gave KIan a quick-course in
lock-picking so that he could seek out the lost cow. The Tuathan was
quickly accepted into Balor's household as he was an expert story-teller
and knew the secret of improving food by cooking it over fire.
At his death, Lugh of the Long arm was succeeded by his "father"
Dagda, who ruled for eighty years, and sat on the throne when the
Milesians finally conquered the island kingdom. While Saint Patrick took
full credit for subjugating Crom the Crooked, one of the vilest gods of the
underworld, it now seems that the Christian saint actually claimed a
victory the belonged to Lugh. Lugh had the same relationship toward his
grandfather, Balor (Crom) as Odin did with Uller, god of winter. In times
gone by the Celtic midsummer was devoted to Lugh and hence called the
Lugnasad (August 2). Religious ceremonies reinacted the seasonal victory
of the sun god over the god of the "cold-eye".
CAILLEACH BHEUR
Celtic tribesmen claimed that she had her home in the whirlpool of
Coary-vrechen near the islands of Jura and Scorva, but the people of
western Kerry identified her with Dirri or Digdi, "the old woman of Dingle.
Still others said that she occupied the Island of Beare in Bantry Bay. The
Scots thought she was always on the move jumping between their highland
mountains in the form of a gray mare.
Wherever she travelled she carried a magic staff that spread snow
in about her. This snow-queen also used the rod to blast her enemies with
lightning. She was often seen gathering sea-grasses for her wild herds
and in hard winters raked the beaches for seaweeds in order to sustain
them. Men considered her a goddess of death, the one who travelled the
December winds seeking the souls of the dead to ride after her in the Wild
Hunt. Elsewhere this duty was given to Hel, Odin, King Arthur, or Frau
Wode or Gode, the female equivalent of Odin. The Cailleach carried away
any of the living who were disbelievers, but sometimes rewarded her
friends among men by throwing them a haunch of meat from the body of an
animal killed in the hunt.
Actually her season did not officially end until the last day of April,
but the "line storm" was regarded as her last major exercise of power.
Confering with Shelagh's storm, Brigit's storm or the Saint Patrick's Day
storm, the line storm was a final snow-storm that coincided with the
time when the sun appeared to cross the equatorial "line" at the spring
equinox.
In many places, the line storm followed the equinox by a few days,
occupying the last three days of April. In Scotland and Nova Scotia it was
noticed that the most severe snowfall of winter often started on the 29th
day of that month. The last three days of March were said to have been
borrowed by the Cailleach from April in order that the goddesss might
extend her power over the land. An old rhyme puts her proposition as
follows:
March said to Aperill, "I saw three hoggs (sheep) on yonder hill,
And if you'll lend me dayis three, I'll find some way to gar them dee (kill
them dead).
The first of them (the borrowing days) was wind and weet, the next o'
them was snaw and sleet.
The third o' thew was sic (such) a freeze, it froze the bird's feet till (to)
the trees.
And when the three days were past and gane.
The silly puir (poor) hoggies cam hirplin (hurtling) hame (home).
CALLITHUMP
CALLUINN
Fraser has noted that the Isle of Man, "one of the fortresses of
Celtic language and lore" was a late hold-out against Anglo-Saxon
practises, celebrating New Year's Day on November 1 until recent times.
"Thus Manx mummers used to go about on Hallowe'en singing a Hogmanay
song which began, "Tonight is New Year's Eve, Hogunnaa!" In the northern
part of Wales it used to be customary for each family to fuel a great
bonfire on Hallowe'en... men still living remember how the people who
assisted at the bonfires would wait until the last spark was out and then
would take to heels, shouting..."The cropped black sow seize the
hindmost!"85 In Scotland this fire was named the samhnagan, and there is
little doubt that it formerly claimed a victim, who might have been chosen
by exactly this means.
85Fraser, Sir James George, The Golden Bough, New York (1951), p.
734.
selected. Even more recently a play was made of throwing the victim into
the samhnagan, or lookers-on were satisfied to have the god-beast jump
three times through the smoke.
Even where the full ritual was forgotten it was remembered that:
"Good luck for the whole year was brought to the house by a man coming as
first visitor on New Year's Day. A woman would bring only bad luck."86
Similar considerations attached to May Day. The visitor had to be fed if
good luck was to be confirmed.
CHABI , CHIBAI
A disembodied spirit.
CHANDELEUR
Father Ansleme Chaisson contends that the Acadians had few pagan
Christmas traditions and no Pere Noel. "The custom of the children hanging
up their stocking or placing their shoes by the fireplace to receive
presents from the Baby Jesus or Santa Claus did not appear until the
nineteenth century..." On the other hand, they did retain Candlemas Day, or
Le Chandeleur. This hoiday featured a "devil" and his host were "les gens
de Chandeleur". He was the equal of King Arthur, or the Old Boy himself,
when it came to sartotorial excellence. Marguerite Gallant of La Pointe,
Cape Breton, recalled that he carried "le cane de la Chandeleur", a pastoral
crook, fully eight feet in length. This magic-wand had tiny loops carved
into it and numerous ribbons hung from them. The Old Boy was dressed in
a split-tailed coat and wore "a lovely handmade shirt". Gallant
remembered that he also wore boots made of a soft chamois-like leather;
these were red topped and decorated with hearts."
Like the belsnicklers, the folk of the Candleman trailed after him
through the village and Chaisson says they were "sometimes in masks and
costumes." "The canvassers travelled by sled. They would knock at doors
and ask "Will you contribute to the Candlemas?" If the family were
willing, they would be invited in to sing and dance...On Candlemas Day
itself, women went to the house chosen for the feast to prepare a
repast...In addition to various dishes there were always "les cepes de la
Chandeleur" (The Candleman's pancakes)...In New Brunswick each guest
was required to flip the pancake in the pan...if it fell on the floor, the
clumsy guest had to eat it there..."87
The man who carried the staff wore an split-tailed evening coat long
after that style was passe. He also affected a beautifully made linen
shirt and a hand-made red surround to top his highly poilshed boots. These
"And then they'd take the offerings to...a big house. And they'd cook it
there. And as long as there was food they'd eat and drink and dance." 88
CAOINEAG
CHANGELING
It was noticed that changelings had eyes "as red as glowing coals"
and were extremely virile for all they might be dying bodachs. Michael
Collins was incarcarated at Saint John in nineteen ten as, "a mental
wreck...a victim of the cigarette habit." "He demonstrated the power of a
demonaic. Constable Doyle had a hard time avoiding being throttled or
bitten by him." At Moncton. in eighteen eight, another "posessed"
individual was found wandering on High Street, "entirely naked with the
exception of a sheep skin girdle, in which is fixed a knife. He is said to
live in the woods. One night last week two ladies were attacked by him
and one of them gave him a sound slap with a sunshade before he would
leave."
CHEPICHEALM
CLEASAI
The penultimate European trickster was the Norse god Loki, who
acted so badly he was hunted down by his fellow gods and chained within a
remote part of Nifhelheim, the preserve of his daughter Hel. Loki
corresponds with the Teutonic god Laugar and the less-spirited English
lubber-fiend. Another relation is the giant known as Lob Lie-By-Fire, not
to mention the hobgoblins known variously as the lob, lobby, lobbard or
lubber, the smallest being the lubberkin. It is no great jump from the
lubberkin to the the Gaelic "lobaircin" better known as the Leprachaun.
The Ulster Luchraman is probably intermediate with Lugh (Lookh) the old
Gaelic god of wild fire. While he was never the equal of Loki, the Great
Lug was either very skilled or very tricky. When he was spent to spy upon
the Firbolgs he looked for work in the court of King Eochaid. He was
turned down because they already had a harper, a smith, a champion, a
magician, a druid, a cupbearer, a physician and a goldsmith. But Lugh
modestly admitted that he was the expert in all these crafts: "Go to your
king and ask him if he has any my equal. If he has, then I shall no longer
trouble the gates of Tara." He afterwards became a presence at the court
where he served as an undercover agent for the Tuatha daoine, who
eventually defeated the Firbolgs.
Maritime tricksters are legion and as Joe Neil MacNeil says, "The fox
has no tricks unknown to the hunter." Crazy Archie was one of these
hunters, "a notorious character who was not wholly to be trusted..."
Later, Crazy Archie returned looking for a place to stay the night.
Being unimpressed with the man's impositions, Sutar decided to house him
in a barn loft, telling his "guest" the accomodations were of a high order.
As bedtime drew near Archie insisted that his host show him to his room.
The minister entered the barn and climbed up ladder to lead Archie to his
bed. At that the trickster snatched away the latter and cried out, "Since
the bed is as good as you say it is, shouldn't you be the one to sleep in it?
I will sleep in your bed." 89
89MacNeil, Joe Neil, Tales Until Dawn, Kingston (1987), pp. 170-172.
See also the traditional tale starting on page 173.
COCK ROBIN
This character does not appear in Maritime mytholgy in his own right
but is combined with the Christian deity to produce the Lunenburg
exclamation, "Lordy ole cock-robin Christ."91 This was probably, at first,
a "swear-word" which devolved into a mild expression of surprise or
91Poteet, Lewis J., South Shore Phrase Book, Hansport (1988), p. 72.
distaste.
COCKERWITT
CONDEAU WEEGAN
River caverns are associated with soft rock. Thus the Miramichi River
between Chatham and Bushville is noted for rocks which have been
sculpted in cave-like undercuts by the passing water. The most
remarkable of these is on the northwestern branch of this river, at a place
formerly known as the Big Hole. The Mimacs recognized the identity of
this place in the word Condeau-weegan, the “Stone Wigwam.” Its only
entrance was from the water beneath an overhanging cliff. In 1840, the
floor of this cavern was located 10 inches above the average water-level.
The height of the most inner plateau was seventeen feet above the floor of
the cave, and the width of the entrance to it was estimated at seventy
feet. When Moses Perley noted that the Hole had an interior spring and a
smoke hole, “whether natural or artificial I cannot say.” The ricks in this
place were sandstone of a coarse grit studded with angular pebbles of
rose and white quartz, giving the appearance of a fairy grotto. Perley
noted that the Indians stood within the cavern and speared Salmon as they
passed the entrance. These they placed in the hollow basin of the spring
where “the coldness of the water keeps them for two or three days.” The
Sheriff of Northumberland county, Colonel Robert Call, said that he went
fishing regularly at the Hole in a decade thirty years later. He said he was
told that an Indian woman gave birth there during the great Miramichi Fire
of 1825. In 1903, George Brown, the owner of a hunting lodge in the area,
said the Big Hole was much smaller than that described by Perley, which
is quite likely considering the fact that sixty years of erosion had
intervened. Dr. Nicholson of Chatham, on the other hand, wrote Dr. Ganong
saying that the earlier measurements were absolutely accurate.
COOLIGAN
In Europe the hooded spirits included the goodfellow, Robin Hood and
Knecht Ruprecht. The word is preserved in Atlantic Canada as skooligan ,
a half-teasing description for a naughty child. It is most completely used
in describing the act of mummering, a cooligan being represented in local
legend as "a striking party". It has been said that the act of "cooliganing"
took place on New Year's Eve. If the walls were not actually struck with
sticks or branches to drive off evil spirits, the cooligans knocked their
fists beneath the windows as they made house visits. Sometimes they
notched a threaded spool and mounted it on a spindle. They then pulled the
thread with the spool pressed to the window, thus producing an eerie
sound.92
Men who retained the name to describe their family often proved
uncanny in their own right. At Seabright, Nova Scotia, one of Helen
Creighton's respondents noted that, "A man name Hooligan had died. A few
days later some of the fishermen were out in a boat and they got joking
among themseleves, and just for fun, one of them started to call him.
They all heard him answer, but it came from a distance. They hollered
agian and he came closer. They got frightened then and put for shore, and
they'll never try that trick again." 93
COOLPUJOT
CORBY
Tindall has said that the crow was a preferred familiar of the boabh
or witch because it was traditionally a creature of death and augury and in
addition was "very easy to tame". It was also the preferred familiar, or
runner, of the goddess triad of Morrigan, Mebd and Macha. The raven
banner was closely associated with the Scandinavian invaders of Britain
because they were the fylgie, or runners, of the god Odin. He kept two
battle-wolves at his feet, the equivalents of the sidh-warriors who often
assisted the Gaelic hero Cuchullain, but two ravens were equal partners,
often seen perched on his shoulders. These were Hugin (thought) and Munin
(memory), sent each day into the world of men to bring back espionage.
Every night they returned to his shoulders and whispered secrets in his
ears. It is little wonder this animal was taken as the familiar of boabhs
and witches, a little "imp" gifted upon them by their "devil". The myths
surrounding corbies have been exported intact to North America.
The corvidae of eastern North America fall into four species: The
Canada jay, often termed the gray jay; the blue jay; the raven and the
crow. The firts of these has been characterized as "bold" and impudent":
"It is common practise for it to enter a camp to steal food when the
camper's back is turned. The fur-trapper hates it whole-heartedly, for the
very good reason that it steals the bait from his trap lines..." The blue jay
has been described as "noisy and conspicuous... behaving in much the same
manner as do their cousins the Gray Jays." Ravens have been declared to
possess, "uncanny powers, not only in the matter of detecting food, but in
being able to passs the word along to others of their tribe." The crow
plagues the farmer by uprooting newly seeded crops "and has even been
found guilty of picking holes in ripening pears and apples." 94 These witch-
like animals are the clan known locally as the corbys, or gorbys.
The Old Corby of ancient times was the god Odin, who may be the
nathir of Celtic mythology. Black birds were the familiars of the goddess
Morrigan and augury has always been a potent magical art. The augur of
ancient Rome was a member of the highest class of official diviners. He
ranked second in the college of pagan clergymen and had the sole duty of
interpreting portents and omens. His observations were made from a
rectangular space, termed the tempelum, a rectangular space which had no
physical being but was marked off, as required, by the chief augur. The
chief means of soothsaying was the auspice, the observation of birds in
flight. Auspices were distinguished as the augurata imperativa, omens on
demand, and the augurata oblative, or uinintended observations. The
former were gatherered by noting the size of flocks of birds and the
quarters from which they flew. The latter might involve the unexpected
behaviour of flocks or individual birds and had to be interpreted in terms
of general accumulated lore. Interestingly, this bodach was identified by
the lituus, or staff, which he always carried. His position belonged to the
haggedisces, or witches, in the northern lands.
94Tufts, Robie W., The Birds of Nova Scotia, Halifax (1962)pp. 306-
314.
95Spray, Carole, Will O' The Wisp, Fredericton (19882), p.. 34.
96Poteet, Lewis J., South Shore Phrase Book, Hantsport (1988), p. 27.
as caribou birds, moose birds, meat birds, grease birds or venison hawks.
More anciently, they were termed Hudson Bay birds since they dogged the
trade routes of the trapper-traders. While they were not usually admired
they were some company to wood's travellers and were occasionally
termed the woodsman's friends. 97
The nature of these birds was never clearly stated but the Indians,
and others, implied that powerful spirits occasionally governed their
actions. Harold Ives was sometimes told that these birds housed the souls
of dead woodsmen but found most of his respondents unwilling to admit
97Ives Harold D., "The Man Who Pliucked the Gorbey" (1961), p. 175.
this or explain why they feared the species. Carole Spray noticed that the
native hunters considered the wisk-i-djak a spiritual guide, listening for
his voice as they went into the woods. They knew that the bird hungered
after moose meat, and lacking this had to settle for a poorer meal of ticks
and fleas taken from the animal's hide. The Indians considered the bird
the "hunter's friend" and were certain it screeched to lead them to their
quarry. When the moose had been felled, quartered and cut, the jay would
stand by shrieking "gee! gee!" and "hunng-ry!", until it was allowed to take
its portion.
98Spray, Carole, Will O' The Wisp, Fredericton (1985), pp. 59-65.
99Ives, Edward D., "The Man Who Plucked The Gorbey (1961), p. 176.
"People would talk about birds, particularly when a small bird entered
a house. It was a bd sign for a small bird, such as a robin, to enter a
house. And if any of these entered using only one foot, it was a very bad
sign indeed. People were always extremely frightened if the man of the
house was on a journey or anybody belonging to the household was away on
a journey and a bird came inside. They would be very, very concerned until
he reached home for fear that bad news was going to arrive about him...And
if they had a chance at all, they would catch the bird to see if it had two
feet." 100
While foreunners are ghost of the living just prior to death, certain
"ghost" birds are more certainly the familiar-spirits of living witches. An
witch at French Village, Nova Scotia, "was supposed to turn herself into a
big owl. Some old feller cut up silver and put it in his gun and he fired at
the owl and the next morning the woman was all cut up with flesh
wounds." 106
In most cases it was the spirit of a living witch that took offense in
tales about the gorbys. One such story comes from Blue Mountain, near
Andover, Maine: "There was a bad fella, wicked sort of fella, and he caught
one of the birds. He picked the feathers off him and let him go in the cold
of the winter. And he said..."Let the old son of a bitch (the Devil) that put
them on you grow them on you again. He woke up in the morning bald-
headed as could be."107
"It happened om the Tobique River in Northern N.B. The bird was
called a gorby. An old woodsman wouldn't hurt one. Sometimes play
tricks on them by tossing out a piece of hot bun toasted over the fire and
the first bird that got it got a hot beak and then would fly up in a tree and
scold, and it sounded as if they were saying, "Jesus Jesus." This man
thinking he was doing something smart held one and picked all the
feathers off but the wing feathers and tail feathers and tossed it into the
air, and said, "Now fly to your Jesus (the Devil) bare-assed." The others
(workmates) predicted something drastic wopuld happen to him and the
next morning he lifted up his head all his hair was left on his turkey (bag
of clothes used as a pilow). He left the crew soon after." 108
107Ives, Edwarde D., "the Man That Plucked The Gorbey". (1961), p.
178.
108Ives, Edward,D., "The Man Who Plucked The Gorbey", (1961), p. 182.
appropriate to the crime, but in some of the tales is delayed until the
spring break-up or visited upon a subsequent generation, who are born
with missing limbs or hairless from birth.
CORPAN-SIGH
Columbus was among those who observed St. Elmo’s fire. His men
spotted “seven lighted candles in the round top (or basket) and there
followed mighty rain and frightful thunder.” As these were single
manifestations the seaman “sang litanies and prayers,” and felt
themselves to be in little danger. On his voyage aboard the “Beagle,”
Charles Darwin saw these blue and blue-white lights, flashing red and
purple as they danced from spar to spar. Today some of the best turned-
out yachts and siling vessels carry a St. Elmo’s medallion somewhere near
the instrument panel.
COWALKER
The interior was like no grocery store Carol had ever seen, but she
found Saint John quite alien and contained her surprise. The entire length
of the store was traversed by two long wooden counters and the floors
smelled of oil. In a centre aisle she saw dozens of oaken barrels, their
contents identified with hand-printed signs. The counter to the right was
heavy with fabrics and the main counter, on her left, overflowing with
penny candies in boxes and jars. The keeper of these goods was a middle-
109Fraser, Mary L., Folklore of Nova Scotia, np, nd, pp. 52-56.
aged man with thinning sandy hair, a handlebar mustache, his eyes shaded
by a green visor. He wore a long cotton apron, splotlessly white, and had
pants made from a blue checkered material. Armbands made of metal held
his shirtsleeves in place. The keeper first served a lady dressed in a
fllor-length gray skirt and then turned to Carol. Completely unnerved she
simply passed him the grocery list her aunt had written and took delivery
of a paper wrapped wedge of cheese, a glass bottle of milk sealed with
waxed paper and rolled oats supplied in a brown paper bag. The price was
forty cents.
Carol's aunt had provided her with two dollars and twenty-five
cents, which she had reckoned would be close to the value of the
groceries. Wordlessly, Carol handed the proprietor one of the two silver
dollars she had been given and departed. At the door the electrical
displayts reversed themselves and Carol found herself out-of-doors in
what seemed a totally new neighbourhood. In this new place Alfred
Tonney's window sign was replaced by a painted sign above the door which
read Herbert Daly's General Store. Carol walked home and found her aunt
in a bad mood. It appeared she had been shopping the better part of the
afternoon although it seemed to her to have taken no more than a half hour.
The aunt was a little surprised at the wrappings of the groceries, but
completely dumbfounded when she was given the change, a fifty-cent
piece and a dime, both dated 1845. The hindrunner had formed a physical
bond with Carol and transported her through time. 110
CRUMMOCK
CULLOO
DAVY JONES
Also seen as Davy Jona, Old Jonah or Old Davy , and antiquely as
Old Daw or Old Dawy . Perhaps from the Welsh, who termed themselves
the folk of their patriarch Dyffyd . One of this kind was Madawag ap
Owain Gwynedd, "the first to discover Tir y Gorllewin, or America."
In1862 Mr. Hughes, a resident of Wales told the writer George Borrow
that, "Not many years ago his tomb was discovered in America with an
inscription in old Welsh, saying: Here after sailing far, I Madoc lie, of
Owain Gwynedd lawful progeny; The verdant land had little charm for me;
From earliest youth I loved none save the dark-blue sea." If Dyffyd map
Owain was the discoverer of the New World, he was also a typical jonah,
for he received few material rewards and is virtually unremembered in
the history of explorations.
Confers with the Gaelic daibhir , poor + each , horse; similar to the
Anglo-Saxon adjective daeg , one who burns while working by day, from
the noun daeg or daw , day + eoh , horse, one who works like a horse. The
latter confers with the masculine proper names Iain , Iona , Owen, Jonah ,
John , Jack , Jacob , Jock and the feminine Joan. Davy Jones corresponds
somewhat with the West Indian sea-spirit referred to as Taffy or Duffy .
Words derived from daw include dew , daub , daunt , dawn, dawdle
and dowdy . Obsolete forms are: daw , a lazy menial; dawfish , the
dogfish; dawk , to gash with a sharp object; dawkin , a rustic, blockhead
or simpleton; dawther , to dither or engage in unproductive work;
daver , to stagger or wander in the mind. Also, dawk , to gash or slash.
In the mythology of the sea a jonah is an unlucky individual, one
without true ties to the spirits of the sea. This idea may reflect upon the
story of the Hebrew prophet Jonah, who was commanded by God to go to
Ninevah. He reacted by boarding a ship and fleeing through the
Mediterranean in the opposite direction. During a tempest, Jonah
convinced the sailors that they should throw him overboard to lighten the
load and this quelled the storm. He was afterwards swalled by a large
fish (sometimes identified as a whale) and was only disgourged after the
Lord gave him three days and nights of great discomfort. Hence, any
person dogged by bad luck at sea.
DEMON, DAEMON
A demon called the Gou gou had control of the island of Miscou in
northern New Brunswick, while the woods-whoopers patrolled the interior
of the province. In fact, this glossary is a virtual catalogue of demons.
Notwithstanding, the most noteworthy collection of demons, per se, has
to have been those that occupied Les Isle des Demons a place charted
off the eastern coast of Labrador, just north of Labrador. In the sixteenth
century it was often shown as an island (or two islands) one of which was
at least the size of Newfoundland itself. This island is not Belle Isle
which is invariably shown and mapped further south. There is no support
for Columbo’s idea that these are the Harrington Isles, as these islands do
not stand in the Atlantic. This lost island was definitely visited in
historic timesand has now been “misplaced” or swept away by the actions
of wind and water. There is a seamount in roughly that place, the area is
much smaller than Newfoundland, but the depth of water only about fifty
feet.
The Norse and Celtic explorers who stumbled upon their equivalent
of Hell while cruising our waters were certainly at the “Isle of Demons.”
From the earliest times it was understood that “griffins” inhabited the
mountains of Labrador. These were probably human inhabitants dressed in
skins and possibly wearing masks, but what are we to make of “the two
islands north of Newfoundland, given over to the fiends?” One old map
pictures the residents “devils rammpant, with wings, horn and tail.”
Passing voyagers said they heard the din of their continuous orgies, “and
woe to the sailor or fisherman who ventured alone in these haunted
woods.” “true it is, “ insists the cosmographer Thuvet, “I have heard
these tales not from one, but from a huge number of sailors and pilots.
Some said, when they passed by the Isles, that they heard voicesin the air.
Nothing normal, but sounds that clustered on the tops of the masts; a
great clamour of men’s voices, all confused and inarticulate, such as one
might hear at a fair or in a market-place, whenceforth they well knew
that the Isle of Demons was not far astern.” Thuvet went on to say that
while he had never been on the islands, he had lived among the Indians of
adjacent lands and had seen the work of these demons: “tormented by
these infernal persecutors, they fell into my hands for relief; on repeating
the Gospel of Saint John these vile things were driven off into the
darkness.” At that, the visitor admitted that the residents were
shapechangers, “sometimes comely to look upon; yet, by reason of their
malice, that island is of late abandoned, and all men who once dwelt there
have since fled to the refuge of the main.”
When the Vicerory Roberval sailed with intending colonists from St.
Malo, France, in 1542, the expedition passed near “the deaded Isle of the
Demons,” and here Roberval paused to unload his niece Marguerite and her
handmaiden, an old Norman nursemaid named Bastienne. Marguerite had
been pursued “by a youing gentleman who had embarked for the love of
her.” The affair had been a little too much above board, and the Vicerory
was scandalized, shamed, angered and desparate. He blamed the woman,
but as his ship pulled away the gallant threw himself into the surf to join
her. By making this desparate effort, the young man added two guns and a
suipply of ammunition to the supplies allotted the women.
From the first Marguerite said they were “beset by the demon
lords,” who raged both day and nightabout their hut, their invisible
presence being made known by “a confused and hungry sounding medley of
voices.” The lovers stood firm and the “offended Virgin Mary, relenting,
held them behind her shield.” At that, the forms of beasts were seen
prowling nearby, some “with shapes abominably and utterly horrible.”
They passed close to the hut the three people assembled and “howling in
frustrated fury, tore at the branches of the dwelling; but the celestial
hand was interposed and there was an invisible barrier thety could not
pass. The lovers had repented their “sin” but did not abandon their acts of
love, thus Marguerite became prergnant. Sensing the presence of a new
soul, the fiends bacame more frantic for blood, amidst these horrors her
lover sickened and died and the child was misdelivered. The old nourse
soon found her own place in the unhallowed soil and the woman was left
alone. Her stuff was sterner andwhen the demons assailed her she shot at
them with a gun, but they only laughed in merrriment. After that she left
the gun alone trusting in Heaven alone to guard her. She did take up the
weapon against bears, and brought down three of them all, “as white as an
egg.” Two years and five months after her stranding her fires were seen
by a fishing craft, whose crew restored her to her relatives in France. A
few years later she met the “all believing” Thuvet at Netron in Perigord,
and heard this remarkable tale direct from her lips.
DEUCE
DEVIL
The devil's egg is still polite parlance for the whore's egg ,
descriptive of Echinarachnius parma, also known as the sea urchin. This is
an ovoid slightly flattened echinoderm having a body entirely covered with
sharp spines. Broken off within the human body, these spines become a
locus of infection and sometimes wander through the tissues for several
years before emerging.
In the first English versions of the Bible, the Devil (as opposed to
devils of the Devil) was represented using the Greek word "Satan", which
has the meaning of "the adversary". This Biblical name for the most
important opponent of God passed into poetry and popular myth. Satan is
represented in the Jewish Talmund as a former angel of Jehovah cast out
of a high post because of his pride and disobedience. In later versions of
the Bible "Devil" was substituted for Satan, the latter being cited as a
synonym for "slanderer". This spirit was represented as ruler of an
underground place of punishment sometimes given as Hades and in other
places as Hell (after the Norse goddess of death). The adversary was said
to be subordinate to God and only able to operate through his sufferance.
Devil was the general name used to describe local pagan gods after
their partial subjugation to the Christian God. This is a synonym for a
much broader group of destroyer-gods including the Roman Janus, the
Norse god Loki, the Hebrew Satan, the eastern djinn and the Indian Siva.
His reduced forms include all the various horned-war-sun-agricultural
deities of European mythology. It was from them that he inherited most
of his physical characteristics: He was black or very heavily tanned, he
had horns, his skin was leathery and hairy, his feet cloven hoofs, his ears
pig or goat-like. He possessed a tail, fiery eyes, a sulphurous smell and a
large, cold, permanently erect penis. He was reincarnate. In ancient
times he must have been as busy as Santa Claus, whipping from one fire
festival to another where he served as the central celebrant in fertility
rites. In practice he was undoubtedly numerous ordinary men dressed in
an animal pelts, magically transformed for their night as a god-king. In
the medieval period, these "devils" were the leaders of collections of
boabhs or witches.
The usual form taken by the Devil was that of a tall dark man,
dressed in black, wearing a split-coat, cape, and a stove-pipe hat or a
bowler. Occasionally, the Old Boy was sighted by more than one
individual, thus: "Ten people saw the devil when the "Mary B. Grier" was
tied up on year at the Commercial Wharf...It was a cold frosty night and, if
there had been anyone coming a foot, they would have heard him. Three
times he came and peered around the foremast, and twice he went away
without making any sound. The third time a bean crock was thrown at him.
He had red eyes like a blaze of fire..." 117
118Spray, Caroile, Will O' The Wisp, Fredericton (1985) pp. 55-56.
One might think it dangerous to view the Devil incarnate, but there
is a saying, "See the Devil in this world and you'll miss him in the next!"
Those who wish to make his acquaintence are advised to look in a mirror
The Devil has appeared routinely as a dog or a horse, but Old Scratch
has also materialized as serpent: "Another time there was a masquerade
A man named Riley came out from Ireland to Cape Breton. Resident
In the sexual department, the Devil was said to be "abler than any
man" but those who lay with him noted that he was, "a meikle (large),
black, rough man, very cold...very cold, as ice." He sometimes took the
form of a woman to seduce men and "some authorities held that he could
alter the sexual part of himself at will to cater to either sex." 130
It was not without reason that Old Nick was nicknamed "the twisty
lad"; he was traditionally a great dancer as well as an accomplished
fiddler. When a Waweig, New Brunswick, girl was stood up by her usual
Saturday night dance-partner, she threw a tantrum and declared, " I
couldn't care less about Dan! If the Devil called, I'd go to the Green
Lantern with him rather than than that lay-about!" To her surprise a fine
looking stranger approached on the road to her home and suggested they
take in the evening's entertainment at the dance-hall. She quickly
accepted, without her parent's knowledge, and was very pleased at the
admiring glances that other girls directed at her new dance-partner. Late
There are numerous variants of the above tale: "A young woman in a
part of Cape Breton was anxious to go to a dance, but she did not consider
that the shoes she had were suitable. She kept wishing that she might get
a new pair, but did not see how she was going to manage it. One day, a
fine-looking young man came to the door and handed the girl a parcel,
telling her it contained dancing shoes. She remained talking to him for
some time, and found him very much to her taste. In the course of her
conversation she let her handkerchief drop, and as she stooped to pick it
up she fainted dead away, horror-stricken to see hoofs on her charming
benefactor. When she came to herself he had disappeared. She lost no time
in committing the parcel containing the shoes to the flames." 131
Carole Spray found two instances of girls who "cozied up" to "the
dancing-fool": "At Chaleur Bay I heard about a girl who went dancing
against her mother's wishes and found herself dancing with a man whose
hand was a cloven hoof. Another story (was about) a former dance hall
near Shediac called "The Blue Circle" where the absence of a fiddler
caused someone to say "I'll get a fiddler if I have to bring the devil
himself," and of course the fiddler left his mark behind in the form of hoof
prints on the floor." 132
Gamblers were not the only Sunday violators, and men who cut wood
on the Lord's Day were often taken away on the "devil's wind". At
Sackville, Nova Scotia, men who went into the woods to jack deer on a
Sunday were disuaded after they saw the ghost of an earlier transgressor
felling and hauling trees, and logging the entire day. "That was his
punishment for working on Sunday. He had to keep it up long after he died."
Other Sabbath-breakers were seen cutting wood or shingling their roofs
through eternity.
The Scots suggested that. "those who sup with the De'il should hae a
long spoon." It was never wise to seek his help as did Tom McDonald, who
once lived at Moser's River. A fisherman, and a bachelor, he was known to
McDonald did not appear to suffer from having this work-mate but a
man named Bramber, who lived at Tiverton, Digby County, was differently
used, although he did live to be a "very old and very bad man." He went out
of his house one night and never returned, his shoes, left neatly on his
doorstep being the only evidence of his passage. "People used to say that
the devil had got him."139
It is said that "the Devil looks after his own." This can hardly be
true since he has a powerful antagonist. When Mr. Swim, a cook on a boat
working out of Clarke's Harbour worked, he cursed both God and the Devil.
It is uncertain which deity was most offended but one afternoon his bean
pot refused to stay in the oven. After three spillages, he threatened God
and wired the oven door shut. Out the beans came again. Thoroughly
angered, he went on deck and challenged God to meet him in combat half
way down the main-mast of the siling ship. God was unrepentant, and
whatever Swan attempted, the beans remained uncooked. 140
At places where men were taken in this fashion, the woods were
often haunted by the sound of the "devil's chain". Remember that the
mythic Irish pooka was often described as a horse-spirit draped with
chains, a symbol of its bondage to the dark lands. The Devil was also
pictured as carrying chains that clattered at his passage. Local woods-
cutters were very superstitious about chains and would leave their job
rather than suffer the bad luck that followed inadvertently knotting one.
The Devil's chain was not made of iron, but of silver143 and it was often
said that it had the sound of a light metal being dragged over frozen
ground.
Like lesser members of his covens, the Devil sometimes acted as a
forerunner. When the Mac...'s migrated from Uist, Scotland to Inverness
County, their colonial neighbours observed that they were no better
workers than they needed to be. In addition they were heavy supporters of
taverns and places of disrepute. One Samhuin Eve (October 31), two Scots
were walking near their homestead when they were joined by a man
wearing a long blue cloak. The stranger walked between them,keeping
perfect face but saying little. As they came abrest of the Mac...'s house
they saw that all the doors and windows were open and a great celebration
was taking place. "They appearing to be having a grand time," said one
man. "Aye," the stranger hazarded, "but at the expense of many others.
However, the day will dawn when not one of this clan will remain to bear
When Hugh N..., a long time resident of Mabou Mountain died another
priest attempted to bring him final solace. On the road, his horses were
rendered immobile by an invisible presence that blocked the road. The
priest prayed for divine assistance and then lashed the empty road with
his horse-whip, shouting, "Begone, Satan. Off you dirty beast. Do you
presume to keep me from that soul?" At that there was a terrible
explosion leaving a powerful odour of sulpher. There was no further
trouble with the horses and the rites were administered without
difficulty. 144
The entry way to the land of the dead may have been (or may be)
close to Alma, New Brunswick, in Fundy Park, at the place known as “The
Devil’s Half-Acre.” This stretch of land is immediately west of the sea-
water swimming pool and may be the place of the Acadian Caverns, which
are said to occur in block-faulted rock. A system of block faults lies at
the north boundary of this region where Precambrian and Mississippian
rocks are in contact. Park propoganda tells the following story: “Many
years ago, a settler from Yorkshire decided to explore this coastline,
before choosing a homesite. He slept on the cold stony beach, and
scrambled painfully to the top of the cliff the next morning. But, before
he had a chance to explore, a horrible scream issued from the bowels of
the earth and the Yorkie found himself facing the Devil. Unflinching, the
settler stared at the terrible apparition. “Art thou not afraid of me?,”
demanded the DEvil. Yorkie answered, “Nay!” Goaded, the Devil challenged
Yorkie, “If I can’st make thou afraid, wilt thou leave?” “Aye,” answered
Yorkie, “but if thou fails, this coast is mine!” The Devil did everything in
his power to frighten the Yorkshireman. He conjured a monstrous imp, but
Yorkie sprinkled holy water on the demon and it disappeared in a hiss of
steam. To trap the Debvil, Yorkie then sprinkled holy water on the half
acre of land. When the Devil realized he’d been tyricked, he destroyed the
land in his fury. He ripped huge trees from the ground, and tore yawning
DEVIL-HORSE
Mary MacInnis of East Bay, Cape Breton Island, told a tale that makes
it clear that wishful thinking can be as dangerous as direct request where
the Devil is involved. She claimed that an island man was walking to his
home several miles distant and was very tired of the road. Using a few
Anglo-Saxon four-letter words, he made a strong request for the services
of a horse. He should have been worried when a fine white horse stood in
the path at the next turn in the road, but in an unrepentant mood he broke a
switch from a bush at the side of the road and mounted it. At first the
animal trotted away toward home at a respectable speed but it slowed and
the farmer hit it with his stick. The blow did not sound as it it had hit
horse-flesh but rang hollowly as it it had been brought up hard against an
iron-boiler. As this vast sound reverbrated the horse jumped into the sky
and the terrified man jumped to the ground. As the horse vanished in a
surround of smoke and flames the man climbed slowly to his feet nursing
several broken ribs and a twisted ankle.
DEVIL'S FIRE
DIABLE
Acadian French, Diable , the Devil, Satan. The adversary of Hebrew
myth.
DRAGON
DROCH-CHROMHALAICHEAN
Joe Neil MacNeil has noted that Cape Bretoners "used to talk of
unlucky people...If they were working with tools of any kind...they would
order a certain man in the neighbourhood to journey over (leave). They
believed that everything would be in order again (after he left). But they
took it as a very bad sign if that same man met them when they were
starting a journey...The first person to meet on a journey they thought to
bring them luck or not."147
The sympathetic magic used against the Devil and witches was
thought useful against the bad-luck people. At Dartmouth, Nova Scotia,
the man known as Johnny Bad Luck was met by a population of men and
women who turned their hats and bonnets three times when they met him
on the road. No one wished to become a "rent-payer to Hell", but our Gaelic
ancestors had no desire to be insufferably lucky. They understood that the
spiritual world was a place of checks and balances and that " people gifted
with exceptional good luck were easy targets for an evil spell."
DRUIDH
A Gaelic magician.
The druid proper had control of the public and private aspects of the
religion known as druidism. The essential features of this magic-religion
was a belief that all matter is a reservoir for a portion of the spirit of
the creator-god. Things which were animated were considered highly
spirited, while trees and stones were seen as less so. It was believed
that men could gain or lose spirit through acts of ritual magic and that the
land and cattle could be empowered through the sacrifice of plants, men
and beasts, whose spirits were added to the soil at the annual fire-
festivals. The Celts had little fear of death since their theology held they
would be reincarnated in one form or another. Further all men were said
to be "born above their station" and capable of becoming mortal gods
through the accumulation of power. The magic of the druids found
specialties in the bards, who influenced men with their "honeyed-tongues".
The vates, on the other hand, were soothsayers and prophets. General
practitioners combined the careers of historian, wonder-worker, priest
and physician.
DRYFOOT
Anglo-Saxon, dryge , dry, dry land + foot , to step, to find one's way.
A creature similar to the rowing-man (which, see).
DUIN MARA
The following was a Cape Breton sighting: "An elderly man was one
day walking on the beach near his home when he saw a mermaid arise from
the water, holding in her hand a very beautiful shell. He kept beckoning
her to come nearer, until she came right up on the shore. He asked her for
the shell she was carrying, but she refused, saying she could not go back
in the water without it. With that he seized the shell and set out for his
hgouse. She followed pleading piteously for her treasure, but he would not
give it to her. When they reached the house she had to stay there, for he
took the precaution of burying the shell in a secret place. Some time
afterward she married the old man's son. Although she tried to be happy,
she always longed for her home under the sea. To her children she told all
about its beauties and its wonders. One day the children were playing in
the hay mow. They dug their way down to the bottom, and there they
discovered something very beautiful. They went to the house and fairly
dragged their mother to the barn to see their find. She recognized her
shell and told them she could stay with them no longer, for she was going
to her beautiful home under the sea...She covered her face with her hair so
as not to see their tears, told them to tell their father and grandfather,
who were away fishing thast she had gone home and they would never see
her again, and then plunged into the sea and joined her companions..." 149
DUIN SIGH
In the last battle, The Dagda, patriarch and king of the Tuatha
daoine, was killed and the remains of the Tuathan forces met at the
mouth of the River Boyne. There, they elected Bodb Derg high-king and
swore allegiance to the Fomorian gods, in exchange for the right to move
to Tir-nan-Og, the Fomorian island of perpetual youth. Those that decided
to remain in Ireland were given red caps of invisibility to shield them
from the oppressors, and were gifted with the arts of healing, which made
them virtual immortals. Prevented from taking any part in the new order,
they became legally bound to their hills except for a few days following
the quarter, or rent-paying days; the first of these being November 1. The
sidh were suspected of travelling at night and became nearly invisible in
their attempts to avoid the tax men. Although they did not resist the
Milesians they were mildly hostile and created "ceo sidh", or magic mists,
to lead their enemies astray. Their "ceol sidh", or sidh music, and the
"seidean sidh", or fairy wind served the same purpose.
One expert has supposed that the English fairies were banished from
that land by "the reign of Elizabeth (the first) "or her father at the
In comparing the sidh with the English elfs and fairies Keightley
noticed that they were, like them divided into rural and domestic types,
but not distinguished as popular and poetic varieties since "The Scottish
fairies have never been taken by the poets for their heroes or machinery..."
It would appear they were a more organized race, "more attached than
their neighbours to the monarchial form of government." The fairy kings
of England were a poetic fiction but the sidh monarchs were "recognized
by law in Caledonia." The folklorist said, "They would appear also to be
more mischevously inclined than the Southrons but less addicted to the
practise of dancing." 150
While they still moved among men, the sidhean were seen in parade
between Sliab-na-mban and Cruachan: "There was no person among them
who was not the son of a king and a queen. They all wore green cloaks
with four crimson pendants to each; and silver cloak-brooches held them
in place; and they wore kilts with red interweavings, and borders or
fringes of gold thread was upon them, and pendants of white bronze thread
upon their leggings. Their shoes had clasps of red bronze in them. Their
helmets were ornamented with crystal and with white bronze. Each of
them had a collar of twisted gold with a gem the worth of a newly calved
cow set in it. They wore gold rings that assayed at thirty ounces each.
All of them had white-faced shields ornamented with gold and silver.
They carried flesh-seeking spears ribbed with gold and silver and bronze.
They had gold-hilted swords with the forms of serpents of gold embossed
on them and set with carbuncles. They astonished all who saw them by
the lavishnesss of their wealth." 152
Another well known Nova Scotian sidh hill was located at Upper
South River in Antigonish County. This place is mentioned in the
literature by both Mary L. Fraser and Helen Creighton. Fraser says the
underground cavern was at Beech Hill, "the scene of many preternatural
After this happening Cameron made inquiries up and down the road
concerning the identity of these travellers, but they had not been seen in
any other place. As for the headresses of the women, it is well known
that the source of the sidhean powers of invisibility was the "faet fiada",
a charm invested in the red sugar-loaf shaped hats that they wore.
Frequent reference is made to the fine cloth woven by the sidh which was
sometimes described as issuing a sound like that of dried grasses or
leaves rubbing together.
Father John Grant's troubles with the sidh are mentioned in passing
by Creighton and Joe Neil McNeil, but are most completely recounted by
Fraser. "Father John" was holding Saint Andrew's Day masses in a number
of small parish churches near Antigonish and on a Saturday evening found
himself in residence with Bishop Fraser at Antigonish village. As it was
near dusk, and the Bishop knew that Grant would have to pass near Beech
Hill to get to his next charge, the older cleric suggersted he might stay
the night considering that the road was considered "haunted". The priest
felt that his courage was being questioned and refused. Some hours later
he returned to the parish-house at the full gallop, his head hatless and his
horse mud-spattered and looking hag-ridden. Fraser said it was "presumed
that Father Grant had had an interview with the Bochdan (sidh)." Curious
villagers followed this road in the light of morning and found a spot where
the earth was torn up and criss-crossed with the marks of a startled and
frightened horse.
When Creighton interviewed a Scot from this region she was told:
"There was a hill near my mother's (house) and there was supposed to be
fairies there. It was a round hill in the middle of a broad plain at Upper
South River. It was called Fairy Hill. There were certain stories
concerned with it. If you'd go inside you'd be entertained by the fairies for
seven years (without a proportionate passage of real time) and then you'd
be returned in good condition. The round hills is still there." 158
There are numerous hills in Atlantic Canada that bear the name
Sugar Loaf and all are suspect as housing a population of elfs, faries or
sidhean. The Sugar Loaf that stands due south of St. Margaret village on
Cape Breton Island is a known sidh habitation. This landform is off the
Cape Breton Trail, west of the road to Meat Cove, which stands at land's
end. It is thirteen hundred and fifty feet in height and overlooks North
Pond and Aspy Bay.
It was here that two woodsmen found "hills among the woods".
These seem to have been "souterrains" rather than the the sugar loaf
proper, for they were described as being "built of clay." The cutters were
not certain whether these rises were artificial or not, but they suspected
their was some artifice involved since smake was seen issuing from them.
They could not believe these were the homes of the sidhean so they
commenced to fell trees, one of which crunched into the top of one of the
clay mounds. Instantly, they heard voices from beneath the ground
complaining, :My hedge is hurt...my hedge is hurt!" (Hedge is an obsiolete
descriptive for a home in the woods).
After this, the men moved out of the immediate area apologizing to
the earth for the damage they had done. Later that afternoon they were
cutting in an adjacent woodlot, and one thirsty woodsman said aloud, "I
wish I had a drink of buttermilk." A sidh approached bearing a wooden bowl
filled with with this very liquid noting, "Here's the buttermilk!" The
individual who had voiced the wish was too frightened to take the drink
but his partner downed it with profuse thanks. In years after, the man
who accepted the hospitality of the people at the Sugar Loaf thrived and
had "luck so long's he lived". but the second man became one of the "droch-
chromhalaichean", or rent-payers to hell, those dogged by bad-luck and ill-
fortune.159
Ray Estey told folkorist Carole Spray that he had seen fairy-rings
at Belldune, New Brunswick, and that his family used to have a summer-
verandah within range of a fairy colony: "There used to be a fairy plot
right out here and my grandparents would sit out on the verandah listening
to them. Talk about nice music! They would sit there for hgours and hours
listening to the dancing and fiddling and it was the lovliest music you
ever heard!"164
Pursuing the subject Spray was told of an Irishman who lived at New
Mills in Restigouche County. According to local lore he lived alone, but
always set his table for six individuals. When he opened the door to the
163Spray, Carole, Will O' The Wisp, Fredericton (1985), pp. 53-54.
Thomas Shaw must certainly have had the blood of the sidh. An
immigrant from Ireland, he came to Charlotte County, New Brunswick in
1934 and settled in a pine grove near Back Beach. He soon became
enamoured of the local wild flowers and urged them to more spectacular
bloom in his cultivated gardens. Soon much of the nearby woods became a
spectacular park and gardens. Thomas died at the age of forty-eight and
his wife laid him to rest amongst his pine trees, fashioning a memorial
from clay and cement. She died and joined him shortly after, and it was
soon noticed that that all plant life within two hundred feet of the graves
had lost the will to live. The tall trees were soon reduced to gray rotted
stumps and nothing but raw clay remained where there had once been
flourishing wild flowers and fauna. 166
As Joe Neil MacNeil has said, "There are two doors to every hill", and
relations between men and the sidhean were not always smooth. In Pictou
Pioneers, Roland Sherwood has noted that the first Presbyterian minister
to Pictou township, the Reverand James MacGregor, was "beset on all
sides with the superstitious beliefs of the settlers...Mothers of small
children were in constant dread that the fairies in the surrounding woods
were ever on the watch to carry off children. Even the hoot of an owl...was
believed to be the call of one fairy to another as they prepared for some
mischief to bedevil the settlers." 168
Writing about the Little Bras D'Or region of Caper Breton, Neil MacNeil
noted that, "Good spirits were also about, but one heard so little about
them that I got the distinct impression they were in the minority."
The "seidean side", or sidh-storms, might bring out the "sluag side",
or fairy host, which rode the north wind, seeking the souls of those newly
dead. The "aes side", or earth people, were particularly feared on the
quarter-days and during the Nollaig, or Yule as well as at the time of the
line-storm. Those captured by the sidh became perpetual slaves, tending
their underworld herds and gardens and riding with them as members of
the dark host. Because the sidhean were a small genetic pool they had a
need for new blood, which explains why they adbducted living women and
children. To lure people into the underground, they produced "ceol side", or
sidh-music, which had the power to lull people into the "suan side", or
fairy sleep. In this hypnotized state they could be carried off to the
That night the family was seated together in the kitchen when they
became aware of mysterious flute-music. They saw the hide waver on the
wall, unhook itself and float off through the air in the direction of the
sound. It penetrated the wall, and moved away from the house never to be
seen again. Michael MacLean supposed that if the young girl had
surrendered a lock of her own hair, she rather than the cowhide, would
have been irrevocably drawn to the hill of the sidhean. 169
169MacNeil, Joe Neil, Tales Told Until Dawn, Toronto (1987), p. 87.
Joe MacNeil tells another story that reveals the the reactive nature
of the sidhean. He claims that two men once lived on opposite faces of a
local glen. One was a delightful person full of fun and games and good
cheer, while the other was a ill-disposed crumudgeon. The first man
chanced to climb a sidh-hill and while he was there a door opened into the
inside of the mountain. Inside he could detect the sidhean playing a tune
on their pipes. They were singing: "Monday, Tuesday...," over and over to
the music, but seemed unable to complete the run. Laughing at their
trouble he stuck his head in through the opening and sang the word
"wednesday", to complete the triad. They were very pleased and decided to
reward him, but he wanted no gold or silver, but said it might be nice if
they could take away his hunched back. this they did, and he went home
where he happily explained the source of his good fortune. The grumpy
neighbour, who was also a hunch-back, decided to approach the sidh to
remedy his handicap. When he arrived at the hill, he found the little
people trying to name the other days of the week, but being an unhappy
fellow he stood wordless and tuneless before them. This angered them
and they "gifted" him with the hump which they had removed from the
first individual. 170
This tale belongs to Celtic peoples in general, and has been told in
Brittany, one version differing in the fact that the first hunchback
provided the words "Thursday, Friday and Saturday," to help the korreds
complete their triad of "Monday, Tuesday and Wednesday..." At "Saturday...",
the little people were still without a complete litany of the days of the
week, and in this version, the first farmer returned to the hill with the
words, "With Sunday, all is meet, and now the week's complete." Having
this in their repetoire, "the korred were able to stop dancing. They
presented the farmer with one of their purses filled with horse hairs,
leaves and sand, which changed to gold and precious jewels when
sprinkled with (Christian) holy water."171 The Irish version of this tale
may be read in Keightley's World Mythology.172
170MacNeil, Joe Neil, Tales Until Dawn, Toronto (1987) pp. 113-115.
On the other hand, an account dated 1992 tells of the little people
seen by the grandmother of Rosella Sampson of Grand Anse, ands this
sighting would be within the current century: She was on the road home
one night when she became aware of a horse being fiercely ridden by "a
miniscule little man...his fingers tangled fast in the horse's mane. The
horse was lathered and straining to breathe, as if he had been ridden that
way for a long time." Rosella's grandmother remembered that the sidh
were like the Acadian "lutins" in their interest in horses. In former times
she said that men braided the manes and tails of their horses to prevent
them from being "hag-ridden." To trap the tiny men, farmers sometimes
balanced a bucket of oats on a half-opened door. If the intruder happened
to spill the oats he would remain to pick them up one-by-one as the sidh
made a fetish of neatnesss. Rosella was told that the "fairies" were
regarded as demons of the Devil. "Since they were lost souls, not to be
saved on the day of judgement, they made everyone's life miserable, since
they had nothing to lose."
While they still moved among men, the sidhean were seen in parade
between Sliab-na-mban and Cruachan: "There was no person among them
who was not the son of a king and a queen. They all wore green cloaks
with four crimson pendants to each; and silver cloak-brooches held them
in place; and they wore kilts with red interweavings, and borders or
fringes of gold thread was upon them, and pendants of white bronze thread
upon their leggings. Their shoes had clasps of red bronze in them. Their
helmets were ornamented with crystal and with white bronze. Each of
them had a collar of twisted gold with a gem the worth of a newly calved
cow set in it. They wore gold rings that assayed at thirty ounces each.
All of them had white-faced shields ornamented with gold and silver.
They carried flesh-seeking spears ribbed with gold and silver and bronze.
They had gold-hilted swords with the forms of serpents of gold embossed
on them and set with carbuncles. They astonished all who saw them by
the lavishnesss of their wealth." 174
Another well known Nova Scotian sidh hill was located at Upper
South River in Antigonish County. This place is mentioned in the
literature by both Mary L. Fraser and Helen Creighton. Fraser says the
underground cavern was at Beech Hill, "the scene of many preternatural
manifestations". Among them, she mentions the encounter of Mr. and Mrs.
Cameron and another unnamed pair of Scots: The four were travelling by
horseback through these woods during the Yule. At dusk they were at
Beech Hill proper: "All at once a most extraordinary company came in
sight. A huge pair of oxen yoked, with heaps of non descripot (trade goods)
piled on their backs. (They) were headed by a shrivellled old man of very
After this happening Cameron made inquiries up and down the road
concerning the identity of these travellers, but they had not been seen in
any other place. As for the headresses of the women, it is well known
that the source of the sidhean powers of invisibility was the "faet fiada",
a charm invested in the red sugar-loaf shaped hats that they wore.
Frequent reference is made to the fine cloth woven by the sidh which was
sometimes described as issuing a sound like that of dried grasses or
leaves rubbing together.
Father John Grant's troubles with the sidh are mentioned in passing
by Creighton and Joe Neil McNeil, but are most completely recounted by
Fraser. "Father John" was holding Saint Andrew's Day masses in a number
of small parish churches near Antigonish and on a Saturday evening found
himself in residence with Bishop Fraser at Antigonish village. As it was
near dusk, and the Bishop knew that Grant would have to pass near Beech
Hill to get to his next charge, the older cleric suggersted he might stay
the night considering that the road was considered "haunted". The priest
felt that his courage was being questioned and refused. Some hours later
he returned to the parish-house at the full gallop, his head hatless and his
horse mud-spattered and looking hag-ridden. Fraser said it was "presumed
that Father Grant had had an interview with the Bochdan (sidh)." Curious
villagers followed this road in the light of morning and found a spot where
the earth was torn up and criss-crossed with the marks of a startled and
frightened horse.
When Creighton interviewed a Scot from this region she was told:
"There was a hill near my mother's (house) and there was supposed to be
fairies there. It was a round hill in the middle of a broad plain at Upper
South River. It was called Fairy Hill. There were certain stories
concerned with it. If you'd go inside you'd be entertained by the fairies for
seven years (without a proportionate passage of real time) and then you'd
be returned in good condition. The round hills is still there." 180
There are numerous hills in Atlantic Canada that bear the name
Sugar Loaf and all are suspect as housing a population of elfs, faries or
sidhean. The Sugar Loaf that stands due south of St. Margaret village on
Cape Breton Island is a known sidh habitation. This landform is off the
Cape Breton Trail, west of the road to Meat Cove, which stands at land's
end. It is thirteen hundred and fifty feet in height and overlooks North
Pond and Aspy Bay.
It was here that two woodsmen found "hills among the woods".
These seem to have been "souterrains" rather than the the sugar loaf
proper, for they were described as being "built of clay." The cutters were
not certain whether these rises were artificial or not, but they suspected
their was some artifice involved since smake was seen issuing from them.
They could not believe these were the homes of the sidhean so they
commenced to fell trees, one of which crunched into the top of one of the
clay mounds. Instantly, they heard voices from beneath the ground
complaining, :My hedge is hurt...my hedge is hurt!" (Hedge is an obsiolete
descriptive for a home in the woods).
After this, the men moved out of the immediate area apologizing to
the earth for the damage they had done. Later that afternoon they were
cutting in an adjacent woodlot, and one thirsty woodsman said aloud, "I
wish I had a drink of buttermilk." A sidh approached bearing a wooden bowl
filled with with this very liquid noting, "Here's the buttermilk!" The
individual who had voiced the wish was too frightened to take the drink
but his partner downed it with profuse thanks. In years after, the man
who accepted the hospitality of the people at the Sugar Loaf thrived and
had "luck so long's he lived". but the second man became one of the "droch-
chromhalaichean", or rent-payers to hell, those dogged by bad-luck and ill-
fortune.181
Creighton was told a similar story by Mr. MacKinnon, who lived in the
shadow of Sugar Loaf. When she asked him if anyone in the district had
seen the sidh he responded: "They say they used to see them here maybe a
Ray Estey told folkorist Carole Spray that he had seen fairy-rings
at Belldune, New Brunswick, and that his family used to have a summer-
verandah within range of a fairy colony: "There used to be a fairy plot
right out here and my grandparents would sit out on the verandah listening
to them. Talk about nice music! They would sit there for hgours and hours
listening to the dancing and fiddling and it was the lovliest music you
ever heard!"186
Pursuing the subject Spray was told of an Irishman who lived at New
Mills in Restigouche County. According to local lore he lived alone, but
always set his table for six individuals. When he opened the door to the
cellar five of the sidhean tropped up to eat with him. It is a matter of
record that the sidhean were of the same species as men, and in ancient
times the two "races" often cohabited and co-operated in producing
children. The name sidh has almost endlesss dialectic variations, for
example shia, shifra, shicare, she, sheee and sheeidh, some of which are
185Spray, Carole, Will O' The Wisp, Fredericton (1985), pp. 53-54.
Thomas Shaw must certainly have had the blood of the sidh. An
immigrant from Ireland, he came to Charlotte County, New Brunswick in
1934 and settled in a pine grove near Back Beach. He soon became
enamoured of the local wild flowers and urged them to more spectacular
bloom in his cultivated gardens. Soon much of the nearby woods became a
spectacular park and gardens. Thomas died at the age of forty-eight and
his wife laid him to rest amongst his pine trees, fashioning a memorial
from clay and cement. She died and joined him shortly after, and it was
soon noticed that that all plant life within two hundred feet of the graves
had lost the will to live. The tall trees were soon reduced to gray rotted
stumps and nothing but raw clay remained where there had once been
flourishing wild flowers and fauna. 188
As Joe Neil MacNeil has said, "There are two doors to every hill", and
relations between men and the sidhean were not always smooth. In Pictou
The "seidean side", or sidh-storms, might bring out the "sluag side",
or fairy host, which rode the north wind, seeking the souls of those newly
dead. The "aes side", or earth people, were particularly feared on the
quarter-days and during the Nollaig, or Yule as well as at the time of the
line-storm. Those captured by the sidh became perpetual slaves, tending
their underworld herds and gardens and riding with them as members of
the dark host. Because the sidhean were a small genetic pool they had a
need for new blood, which explains why they adbducted living women and
children. To lure people into the underground, they produced "ceol side", or
sidh-music, which had the power to lull people into the "suan side", or
fairy sleep. In this hypnotized state they could be carried off to the
nether world. Where they were not susceptible to hypnotism, people were
sometimes subjected to the "ceo side" or sidh-mist, which confused and
tricked them into following ghost-lights or illusions of people known to
them.
That night the family was seated together in the kitchen when they
became aware of mysterious flute-music. They saw the hide waver on the
wall, unhook itself and float off through the air in the direction of the
sound. It penetrated the wall, and moved away from the house never to be
seen again. Michael MacLean supposed that if the young girl had
surrendered a lock of her own hair, she rather than the cowhide, would
have been irrevocably drawn to the hill of the sidhean. 191
Joe MacNeil tells another story that reveals the the reactive nature
of the sidhean. He claims that two men once lived on opposite faces of a
local glen. One was a delightful person full of fun and games and good
cheer, while the other was a ill-disposed crumudgeon. The first man
chanced to climb a sidh-hill and while he was there a door opened into the
191MacNeil, Joe Neil, Tales Told Until Dawn, Toronto (1987), p. 87.
inside of the mountain. Inside he could detect the sidhean playing a tune
on their pipes. They were singing: "Monday, Tuesday...," over and over to
the music, but seemed unable to complete the run. Laughing at their
trouble he stuck his head in through the opening and sang the word
"wednesday", to complete the triad. They were very pleased and decided to
reward him, but he wanted no gold or silver, but said it might be nice if
they could take away his hunched back. this they did, and he went home
where he happily explained the source of his good fortune. The grumpy
neighbour, who was also a hunch-back, decided to approach the sidh to
remedy his handicap. When he arrived at the hill, he found the little
people trying to name the other days of the week, but being an unhappy
fellow he stood wordless and tuneless before them. This angered them
and they "gifted" him with the hump which they had removed from the
first individual. 192
This tale belongs to Celtic peoples in general, and has been told in
Brittany, one version differing in the fact that the first hunchback
provided the words "Thursday, Friday and Saturday," to help the korreds
complete their triad of "Monday, Tuesday and Wednesday..." At "Saturday...",
the little people were still without a complete litany of the days of the
week, and in this version, the first farmer returned to the hill with the
words, "With Sunday, all is meet, and now the week's complete." Having
this in their repetoire, "the korred were able to stop dancing. They
presented the farmer with one of their purses filled with horse hairs,
leaves and sand, which changed to gold and precious jewels when
sprinkled with (Christian) holy water."193 The Irish version of this tale
may be read in Keightley's World Mythology.194
192MacNeil, Joe Neil, Tales Until Dawn, Toronto (1987) pp. 113-115.
On the other hand, an account dated 1992 tells of the little people
seen by the grandmother of Rosella Sampson of Grand Anse, ands this
sighting would be within the current century: She was on the road home
one night when she became aware of a horse being fiercely ridden by "a
miniscule little man...his fingers tangled fast in the horse's mane. The
horse was lathered and straining to breathe, as if he had been ridden that
way for a long time." Rosella's grandmother remembered that the sidh
were like the Acadian "lutins" in their interest in horses. In former times
she said that men braided the manes and tails of their horses to prevent
them from being "hag-ridden." To trap the tiny men, farmers sometimes
balanced a bucket of oats on a half-opened door. If the intruder happened
to spill the oats he would remain to pick them up one-by-one as the sidh
made a fetish of neatnesss. Rosella was told that the "fairies" were
regarded as demons of the Devil. "Since they were lost souls, not to be
saved on the day of judgement, they made everyone's life miserable, since
they had nothing to lose."
Anglo-Saxon dwerg from the Old Norse dvergr . the source of our
word dwarf . Confers with the Swedish dverg , a spider or a weaver of
cloth. In Teutonic myth, skilled artificers, miners and treasurers to the
gods. The are distinguished from the svartaflar or dark elfs, who also
inhabited the underground, by their malformed bodies, which frequently
rested on reversed feet, or those that were crow-like, horse-like or
cloven. Thomas Keightley has noted that the Germans "have dwerg and we
dwarf, which, however is never synonymous with fairy, as elf is...Some
have thought that by dwarfs were to be understood the Finns...who were
driven to the mountains by the Scandinavians, and who probably excelled
the newcomers in the art of working the mines..." The Scandanavians
referrred to the evil members of this tribe as the trolds, or trolls, who
Shetlanders call the trow. In Germany the elfs are extinct although "the
dwarfs still retain their former dominion. The dwarfs had a particular
knowledge of stone-magic, understanding that "some stones give great
strength; while some make those who carry them about invisible, these
being called the nebelkap (mist cap)... Seeing that the mountains were
altogether waste and uncultivated and that they contained much store of
silver and gold and precious stones and pearls, God made the dwarfs artful
and wise...Therefore they built handsome hollow hills and God gave them
riches etc." 196
This name was once applied to the Gothic nation in what is now
Germany. Some folklorist have identified the trolls as the "svartalfar"
(dark eleves) but they are properly the "dverge" (dwarf) race. Keightley
notes that the prose Edda distinguishes between "ghosts, dwarfs and the
dark-elfs." The trolls or dwarfs have also been called the "bjergvolk"
(hillfolk). They lived in the undergorund as individual familes or in
communities. Of personal beauty, "they had not much to boast," having
"immoderate humps" on their backs and long crooked noses. They could
shape-change as they wished and could divine the future, poerform
physical feats beyond that of most men, and could convey good luck or bad
DYHINKER
German, teufel , Teu or Tyr, the ancient god of war; hingle , a hook
for hanging things, carcasses of animals; thus hinker, a hangman. See the
English Devil , which confers in all respects.
Poteet says that this name is the focus of mild oaths in Lunenburg
County. The nick-name "Hink" has been noticed applied to individuals of
appropriate character, reputation and actions.
DYLUINN
The owl-spirit.
Gaelic, di + luan . Di , day from the Sankrist dyaus , the sky, allied
to dia , god and the Early Irish domnach , lord, from which the English
Donald . A related form is diabhol , which is out word devil . Luan, moon ,
also Monday . Thought borrowed from the Latin luna . The moon-devil,
also entitled Old Donald Which, see). Perhaps named after its moon-like
eyes.
The Celtic people claimed that the owl-spirit was the oldest and
wisest in the universe. Boabhs and witches were often gifted with
familiars which were owls. As J.G. Fraser has noted, "In every case the
beast or bird with which the witch or wizard has contracted a mystic
alliance is an individual, never a species; and when the individual animal
dies the alliance is naturally at an end, since the death of the animal is
supposed to entail the death of the man." Where men did not possess an
owl as a familiar they sometimes ate his eyeballs. In Norse legend Ingvi,
son of King Aumund was timid in his youth, but his family remediesd this
by making him eat the heart of the wolf. With the wolf-spirit in him he
became very bold. Again, Hialto gained strenth and courage by eating the
Only one local species has any day-vision worthy of mention and that
is the Snowy Owl, which is able to see very well in bright sunshine,
although it does most of its hunting at dawn and twilight. This owl has a
close attachment with the world of shadows because it is an infrequent
visitor to the area. its presence indicating a lack of food in the northlands
of Canada. The bird shows a marked preference for open costal meadows
and is ghost-like in its sudden appearances and disappearances.
In parts of the Maritime Provinces owls are all placed among the
corbies and are labelled as harbingers of bad luck. Creighton has recorded
the following tale: "In Ship Harbour twoi young men were returning home
one cold icy night. After the driver let his friend out he drove on alone and
must have gone off the road. At that time his mother was walking down
the road when a huge bird that was more like an owl than anything else
swooped out of a tree and nearly knocked her down. It was an odd time of
year for a strange bird to appear, so this was supposed to have been a
forerunner."
At Five Points, near Sussex, New Brunswick a tale has been told that
clarifies the nature of the owl as a forerunner. In colonial times a woman
who lay dying promised she would come back to haunt her husband if he
decided to marry a neighbouring woman named Jennie. The man denied any
matrimonial interests but remarried as soon as his wife had gone to earth.
Afterwards he found himself shadowed by an owl and suspected this was
the runner of his departed wife. Harassed by the bird, he shot it, and
threw the corpse at Jennie's feet saying, "There's that damned owl!" To
his surprise, Jennie fainted and when she recovered was found to be
confused state, even suggesting that he had shot his former wife. She
recovered, but he was so disraught he hanged himself from the timbers of
a nearby bridge. Considering the implications and the fact that the man
was a suicide, he was buried at the crossroads at midnight.
EACH UISGE
In his book Sketches of Perthshire, Graham said that "every lake has
also its water-sprite, who in some respects corresponds with the neck of
the northern nations. It is often seen by the shepherd, as he sat in the
summer's evening upon the brow of a rock, dashjing along the surface of
the deep, or browsing on the pasture-green at its verge. Often did this
malignant genius of the waters allure women and children to his sub-
aqueous haunts, there to be immediately devoured. Often did he also swell
the torrent or lake beyond its usual limits, to overwhelm the hapless
traveller in the flood." This is a fair assessment of his powers but an
unfair reputation. The water-horses were often friendly, especially
towards men known to possess sea-blood, and for these they often served
as banshees, setting up a wail when they perceived danger in or upon the
water. They also lit corpse-lights to the same purpose. Those who failed
to take these warnings, were considered intent on suicide, so the sea-
horses pulled them down, consuming all but their livers.
One Shediac man whose wife was pursued by a amorous fay, changed
clothing with her, surprising the lutin with an apparent loss of good looks.
The visitor to this Acadian householdd was finally discouraged when he
was invited to sit and found himself on a heated griddle. Water horses
have been seen galloping across Lake Oromcto and nibbling at the grasses
fringing Harvey Lake, in New Brunswick. They have also frequented Baker
Lake, in the north of the province, not far from the Quebec boundary. This
location is close by Lake Pohenegmacook, the lair of an infamous "dragon-
like" serpent, "as long as three canoes, entirely black in colour, fast as a
motor-boat, yet as quiet as a midnight breeze." Abbe Leopold Plante said
that sightings were common in the mid-1950's and that he had observed it
as being scaly and black, with "a head like a cow" and a body resembling
that on a giant iguana. In 1957 Dr. Vadim Vladikov wanted to net the
creature but failed to raise three thousand dollars necessary for the
project.
ELDRITCH
In this country it was once thought that the trees might blight the
crops, or destroy the health of anyone who offended them. If the child of a
colonial was seen to be in "decline", the trees were sometimes blamed at
which a man might take them an offering of wool and bread saying, "Take
this to eat and to spin and forget my child!" In the seventeenth century a
resident at Maugerville, New Brunswick yold his neighbours that his
property was "in the hands of the three green ladies", three ancient trees
that stood on his property. At midsummer eve (June 21) he honoured these
protectors by tying ribbons to their branches. When he died, his two older
sons dismissed their father's eccentricity although the youngest son
continued this tradition. This persistant "anti-Christian" stupidity
angered the oldest brother who chopped down one of the "ladies" just
before midsummer. Soon after his axe slipped as he was cutting firewood
and he died of blood-poisoning. The middle brother went to earth after a
similar act about a year later. The young man who remained kept up a good
attendance at church but also "gifted" the remaining tree, and one
behaviour or the other may have helped in bringing him wealth and a long
life.
The pick-tree brag is one of the eldritch clan, its tree being the
prick or pick-tree, commonly called the hawthorne. The brags were the
guardians of the passageways to elf land, but these were easily located in
the fact that they were marked by the growth of three hawthorne trees
from a single root. The pick-tree had many uses being used as the
equivalent of a steel pin in earlier days. It was also a favourite of
witches who were into the art of poisoning, for the tip could be dipped in
a virulent solution and used to prick a victim. Brag remembers the old
Anglo-Saxon god named Bragi who was remembered as the god of poetry
and rhetoric. When Odin purloined ail from the giants he seduced Gunlod
and Bragi was the result of that union. In Scandinavia, the scalds or poets
were designated the bagi-men and bragi-women. When this god was
toasted his ale was served in cups shaped like a viking ship, a vessel
known as the bragaful. At the Yule the heads of families used this
measure to pledge their New Years' resolutions, and unlike modern men
they were expected to honour these promises. Since many vows were
taken and each involved a drink of ale, the last men on the roll-call often
expressed their intentions in a boastful manner, giving rise to the English
verb "to brag". The beast itself usually took the form of a small but
sprightly horse (typically a galloway) when its spirit came down from its
tree. This animal seemed compliant and would take anyone for a ride,
which invariably ended with a buckminto a mud slough.
The pick tree brag and certain other tree-spirits (notably those
inhabiting the alder, poplar, apple and hazel trees) have traditionally
assisted men in the art of water-witching. My grandfather was involved
in this craft, and said that the "gift" could be determined by examining the
upturned palms of the hand. On each hand there is a line just below the
small finger. If the hands are placed together with the thumbs outward
and these deep creases seem continuous from one hand to the other then
natural ability exists. The "devil's stick" was first used as a tool in
prospecting, but later employed to locate stolen goods, detect murder
victims, find buried treasure and suggest a location for wells. To create a
witching-rod a Y-shaped segment is cut from the tree, the smaller
"handles" are cut about a foot in length while the free tip is cut off at
about two inches. My grandfather peeled the bark from the two handles
but this was not always done. In use the the free end was held vertically
between the hands, the handles held between hands which had the fingers
curled inwards toward the body with the thumbs pointing away. If metals
were sought a sample coin was placed in a notch cut in the free end. Since
the rod contained water no special addition was made to find this liquid.
The water-witcher proceeded by walking slowly over the ground and
directed people to dig where the free end turned downward of its own
accord. In recent times this reaction has been attributed to "electricity
or something of that sort," but our ancestors knew that the spirits of the
trees were at work.
ELF
EPUKUNIKEK
Here is what Nicholas Tracy has to say about one of the largest
collection of sea rocks within the Bay: “The area of tide races and ledges
5 miles south of Grand Manan and east of Machias Seal Island, is a
challenge most yachtsmen with their heads screwed down will find it
possible to resist, unless, of course, they make the mistake of letting the
set of the tide drive them there.” They might well be warned off by the
Indian name of that island, which Eckstrom interprets as “the place of the
bad little falls.” Sometimes written Mecheyisk, the word may also be
given as meche, “rough;” yisk, “run of water.” Nicholas Denys identified
the machias as a magical pouch worn at the neck, said to contain the
individual totem-spirit of the wearer.
Tracy thinks that the sea in this district has “some of the worst
rocks and rips in the Bay of Fundy.” Notable among these are those
charted as the Black Rocks, the Brazil Shoal and Tinker Shoal. He says
that “Clarks Ground produces exceptional rips on a southwest ebb tide.”
He also cautions against approaching the Old Proprietor Shoal and an area
not far distance known as the Devils Half Acre: “It is certainly a
devilishly large half acre, and the tide behaves very badly in its precinct.
The whole area must be treated with circumspection. a word with Latin
roots meaning, “looking about for a better way.”
The power of the sea is 800 times that of the air due to the greater
density of sea water when compared with air. Hurricanes have been known
to sweep the area clean, but the damage that the tide does it often
underestimated. In most regions of the Bay of Fundy the shoreline is not
what it was at the time of Champlain’s explorations, the landfalls of the
French now being little more than mud or sand on the bottom of the Bay or
the Gulf of Maine.
A case in point is Boot Island at the mouth of the Avon River in Nova
Scotia. When the earliest map-makers were at work, there was no such
place amidst the waters of the Minas Basin. It is certainly not marked on
J.F.W DesBarre’s, “Atlantic Neptune,” (1762 - 1775). None of the less
formal maps of the region, dating back to Acadian times show anything
more than a peninsula of land in this location. The French called this
headland which became an island “le Bout,” (presumably because it had a
look something like that of the present Italian peninsula). At first the
English sea-charts retained this spelling, naming the new island “Bout
Island.”
Men who have owned the island say that their records show that it
originally measured close to 1,000 acres. Today it occupies less than 100.
On the Minas Basin side, the effects of the passing tides into and out of
the river are dramatic, but on both sides the red soil is being dragged
away at a rate that will soon number this as one of the “disappearing”
islands of the Atlantic (perhaps this was the fate of Brendan’s Isle?) The
channel between the landward side and the island is still called the
“guzzle,” because of the peculiar noise the fast past tides make in
passing, but the sucking noise has become much reduced over the years
past. Today this opening is a half mile wide, but when the tides first cut
this place off from the land (about 150 years ago), it was said to be so
narrow that people routinely walked out to the new island at low tide. In
the 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
the creation of the tidal flats which the Indians called kadebungedek, “the
place where one takes clams.”
EPTIDUK
ESKWIDEWID
EUN GLAS
Gaelic eun , a bird, from a root word meaning to fly; glas , grey; capaich ,
a tillage plot, garden, land holding, thus Clan Keppoch .
The Eun Glas was seen most prominently before and after the death
of Major Alexander Macdonnell, the youngest son of a Keppock killed at
Culloden: "The bird appeared before his death, and when the coffin was
taken out of the house it stood on it all the way to the churchyard which
was more than a mile away, until the body was being lowered into the
grave, and then it flew upwards into the sky till it disappeared from sight.
This was in the presence of several hundreds of people, the funeral being
the largest ever seen in Canada. The circumstance was written home at
the time by several eye-witnesses. This is corroborated by Mr. Alexander
of Upper South River, who writes me that, "at the time of the funeral Am
Maidsair Mor, who died in Prince Edward Island in 1815, the bird stood on
the coffin in the pr4esence of the whole crowd, and a letter from Bishop
MacEachern, then of Prince Edward Island, to the Rev. Alexander Macdonald
of Judique, Cape Breton, bears witness to this statement. Finlay
Macdonald, son of Catriona nighean Dughaill, remembers of having heard
Father Alexander relating this story to his mother. Finlay still lives in
Cape Breton."
The bird also came looking for Angus Macdonell who seemed to be
suffering from little more than a chest cold. AS he sat in his bed chatting
with an elderly servant the Grey Bird appeared in a pane of the window.
Coming donstairs, the servant insisted that a prioest be sought, "fopr the
captain has not long to live." The family thought that the alarm was
premature but went along with the warning that death waqs immenent and
brought in Father Forbes. To their surprise the elderly patient took a very
bad turn during the night and was dead by dawn. It was supposedly last
seen at the death of Ranald Macdonnell, uncle to our writer: "It was seen
every day when he was dying. His sister Barbara came to see him at the
time, and the "grey bird" took to tapping at her window also, and
disappeared the day she left Keppoch. She died very shortly after, and the
"Eun Glas" has not been seen since...199
FACHAN
According to Gaelic myth, the island now called Ireland was first
inhabited by Fomorians, who came from the west "out of the sea." Some of
these were very credible humanoids, but others had the heads of beasts or
were mis-shappen in some part. When Partholan's race fought aginst
them, they were descibed as man-like but "with one foot, one hand, and
FAMHAIR
The myths suggest that the beginning place was first filled with a
spiritual presence, or immortal creator-god. The Greeks called this world
outside of our universe Chaos; the Old Norse, the Ginnungugap (Beginning
Gap); the Gaels, An Domhain (The First Home). Apparently tiring of total
anarchy, the god of this space created matter and energy and commenced
the motion of the spheres. As a diversion, he also organized the worlds as
we know them, bringing order out of chaos. At the beginning of time, he
raised the first humanoid life form, which is usually identified as a sea-
giant. In western European myths this first trial life form was entitled
Don (Gaelic, don, evil, defective), and the not-quite-human sea-folk were
his progeny. These first models were a bit unstable and of uncertain form,
shape-shifters, who possessed the ability to reproduce asexually, and
later sexually. The prime life force was incarnate within the ocean as the
Cauldron of the Deep, or the Fountain of Regeneration, an artifact placed
at the centre of the Beginning Place. The concept of a water world at the
beginning of time is central to all myth and confers with the scientific
idea that all the lands of the planet earth were once part of a giant super-
continent which was largely flooded. As the Biblical account says: “In
the beginning the earth was without form and void, and darkness was upon
the face of the deep...” These were the days of which Job spoke saying,
“Behold the giants groan from under the waters.” Not much is said of the
Norse proto-world known as the Ginnungugap, but it was clearly regarded
as a place active with the sounds of calving glacial ice. In the medieval
period, northern map makers routinely charted it in the northwestern
Atlantic in the wastes beyond the Davis Strait, which separates Greenland
from Baffin Island. The Celtic An Domhain was never so neatly related to
the world of men but the sennachies did say that it was a circular
revolving island within magh mell, or the open-sea. The infrequent human
visitors who returned from this place said that the fortress walls of this
keep were magnetic and exercised a force strong enough to pull iron
fittings from their ships. This uncanny place moved in a counter-
clockwise direction and was a “floating island,” often shrouded in fog,
never susceptible to the navigational devices of men. It was rumoured
that the island surfaced briefly once in seven years for “a washing of
rain” but essentially, it was an undersea island of uncertain mid-Atlantic
location. It is a tenant of magic that “the part encapsulates the whole,”
thus every island was seen as related to the Beginning Island, and men
often found routes to the undersea kingdom on islands which were close at
hand. For the Micmacs of Atlantic Canada Newfoundland was considered
the ultimate source of ancient life, but it could be psychically accessed by
passing through the Hole-In-The-Wall on Grand Manan Island, which is
much closer the mainland.
FAMILIAR
FAIRY
Middle English, faee , from the Old French fee , witch-women of the
ancient Gauls, supposedly located on L'Isle des Saints, off the French
coast near Brest. Notice that the ending "ry" diminishes the significance,
and power, of this spirit; thus, the "fairies" are adherents of original
"fee."
In 1823, Sir John Franklin reported sighting the first of these folk
seen in what is now Canada. He noted that, "The...fairies are six inches
high, lead a life similar to the Indians, and are excellent hunters. Thoswe
who have had the good fortune to fall in with their tiny encampments have
been kindly treated, and regaled on venison. We did not learn with
certainty whether the existence of these delightful creatures is known
from Indian tradition, or whether the Indians owe their knowledge of them
to their intercourse with the traders, but we think the former
probable."202
Creighton's best interview concerning the fay came while she was
having her car serviced at Sydney, Cape Breton, in 1956. The mechanic, Mr.
Charles Turner, told her his family had once lived at Point Edward: "There
were six of us (children) sleeping upstairs. The upper part of the house
wasn't finished off and there were rafters abvove that could bee seen
from both the bedrooms where we were sleeping. This morning we were
lying in bed and looked up and we could see a dozen little people like
pixies or elves with brownish bodies jumping back and forth on the beams,
carrying on and having a high time of it. I can't remember their clothes,
but they were about a foot high and wore pointed caps and shoes. I called
my sisters and they were watching the same thing. It happened only once,
and it lasted for about ten minutes. Then they vanished and were never
seen again. With all their jumping round they didn't make a sound." 204
FATHER CHRISTMAS
FATHER YULE
The identity of Father Yule is made easier by the fact that Wuotan,
or Woden, surnamed himself "Allfather" in a deliberate attempt to
confound himself with the creator-god. The season known as the Yule was
especially dedicated to the worship of Woden, who appeared at that time
in the guise of the Wild Huntsman, the collector of the souls of the dead,
the bringer of winter storms. While he often "gifted" men with death, Odin,
offered his favourites Yuletide presents: a magic sword, a spear, a horse,
food, or invincibilty in battle. Another surname which Odin preferred was
Nicholas, and he was "nicknamed" Old Saint Nick (which, see). Good Saint
Nick, or Santa Claus, represents his gift-giving side, while Knecht
Ruprecht, sometimes referred to as Black Peter, represented the surly
part of his character.
FEAR DEARG
Gaelic, fear (f-ar), pl. f i r , a man; Confers with the Cymric gwr ,
super, or above normal, and the Anglo-Saxon wer .
dearg (d-areg), red, a red-man, probably referring originally to his hair
and skin colour. The Anglo-Saxon deorc , from which the English dark .
Here is a verbatim description from the last century: "It came one
night, during a storm of wind and rain, knocking at the door of her father's
cabin, a voice like that of a feeble old man craving admission. On the
door's being opened, there came in alittle old man, about two feet and a
half high, with a red sugar-loaf hat and along scarlet coat, reaching down
nearly to the ground, his hair was long and grey, and his face yellow and
wrinkled. He sat over to the fire (which the family had quitted in their
apprehension), sat down and dried his clothes and began smoking a pipe
which he found there. The family went to bed and iin the morning he was
gone. About a month after he began to appear regularly at eleven o'clock.
The signal which he gave was a thrusting of his hairy arm through a hole
in the door, which he opened, and the family retired to bed, leaving him the
room to himself. If they did not open the door, some accident was sure to
happen the next day, to themselves or the cattle. On the whole, however,
his visits brought good luck, and the family prospered, till the landlord put
them out of their farm, and they never saw the fear dearg more."205 This
fellow is reminiscent of Washington Irving's, "King of the Golden River".
The fear dearg was frequently considered a death omen, and as such,
appeared carrying the "copse-candle", "death-light" or "gopher light". As
the fear dearg could be invisible, those who obeserved the phenomena
(often termed the will o' the wisp) usually saw nothing more than a
sphere of "cold light". Hugh MacKinnon of Glendyer Mills, Cape Breton, said
that one had come for a neighbour he identified as "Old McLean": "(He was)
haymaking on this dasy and (his wife) seen this ball of light coming, fell
right beside the door, right alonside of him...He died ahead of her yes. But
it was a forerunner. It dropped right near the man's toe...It's opnly light
you know... This light would go in the direction of the graveyard or come
from that direction and stop at this man's house. One ball of light and a
bit of a tail on it (evidenced as it moved)." 206
Joe Neil McNeil characterized the fear dearg as follows: "It seems it
was like stars, as they say a shooting star, except that it passed very low.
They would see the light going past and it would look as if there were
sparks or a tail of light following in its trail. The longer it was, the more
light there was behind it, that would be a teacher or that would be a
clergyman...It would be drawn out longer in the firmament or the sky than
Sadie Campbell added that the dearg might drop to the ground in
which case its light expanded to cover a very wide area, sometimes
becoming attached to physical objects: "It's an eerie light. You know it's
not a natural thing. I have seen one in a house. It was about midnight I
guess. It was in the wintertime. We had a horse and sleight. And this
was a house where after nine o'clock you'd never see a light, they'd gone to
bed. We stopped at the brook to water the mare. I looked up at the house
and just joking to my sister, I said, "This old lady" - he name was Ann -
"she must have a bridge club or something tonight. The house is all lit up."
The house was lighted upstairs and down...And you couldn't see anybody
moving in the house. Not a shadow in the windows."
Sadie's husband, Malcolm Campbell added that, "A very short time
after that the old lady died and it came a snowstorm. She had a son away
and a daughter and they waked the body four or five nights -maybe they
were a whole week, waked the body. And that was a very unusual thing for
because it was two nights usually...and there were lights on every night,
all this time. People congregating at the wake. The house was lighted up
every night."209
FETCH
This spirit was the Gaelic befind, who the English called the cowalker,
follower, or runner, a protector of humans who were related to the sea-
people. In Scandinavia this spirit was known as the fylgiar or nornir. A
relationship was thought to exist wwith people who were born with a
"devil's-peak or hair coming to a point between the eyes. Men possessing a
single eyebrow, after the fashion of the single-eyed Fomorian sea-giants,
were suspected of belonging to this clan, as were men and women
possessing an abnormally large number of fingers or toes, or a slight
webbing of these members. Those born with their head in the birth-caul,
or "bag of waters" were considered to have sea-blood.
The contract between a fetch and its human required that the runner
remain unobtrusive, but with approaching death of its host, it was
expected to take the role of a banshee, approaching its him or her with the
bad news. An Acadian forerunner appeared to one man as he was escorting
a lady friend near West Pubnico in the 1940's. Both walkers saw a light
over the water and the woman immediately knew her fate for she said,
"That light is for me!" She appeared perfectly healthy at the time but
within three weeks, was dead.
In a few cases the fetch has been seen at the point of origin. In
“Nature” magazine for December 1887, a report was made of “a rare and
inexplicable case of globular lightning: On November 12, at midnight, near
Cape Race (Newfoundland), a large ball of fire seemed to rise out of the
sea to a height of about 50 feet, coming against the wind close up to the
ship, and then running south-east, lasting altogether aabout five minutes.”
Like the gopher, the fetch frequently carried a light, known as the
fetch-light, and this was frequently seen in our maritime communities
just after a death. This light was not the animating spirit, which
remainined invisible, but a physical manifestation of its presence. The
fetch also travelled in animal familiars such as the crow, the seagull and
petrel, and it was sometimes held that spirits of the dead united with
their fetch in this form following death. After a resting phase in this
form, or as a disembodied spirit, it was believed that sailors were
reincarnated in their own family lines. Here again, it was the duty of the
fetch to approach each expectant mother in a dream, imparting to her the
name of the reincarnate ancestor.
Normally, the light would travel from the point of death at sea, to
the home of the deceased, but occasionally, the spirit travelled in both
directions and became a persistant phenomenon seen before bad storms.
At Blandford, one man told Creighton that the gopher light of one old man
who had died in that community persisted as long as his family remained
resident in the village. Again, "At the McKeen's place at Conquerall Banks
we used to see lights coming down on the wharf. We could only see them
on dark nights. We lived on the other side of the river and we often
watched them come down. Lawless people (who generated restless
spirits) lived there and it was said the lights might be their spirits
coming back."212
FEU DE FOLLET
Father Chaisson says they were "tiny fires or flames which flitted
about at night (strictly, they were the lights carried by these spirits) a
few metres above the ground, usually in marshes or swampy areas,
attempting to lure passers-by into them where they would be lost. The
will o' the wisps tried to blind their victims by passing in front of their
eyes to terrify them and by emitting a kind of cry which resembled
mocking laughter."
FIRE SHIP
A similar ship was seen for many years off Pictou Island in the
Northumberland Strait between Nova Scotia and Prince Edward Island.
This island is four and a half miles wide and about a quarter mile wide and
was settled by Scots and Irish emigrants shortly after 1814. By 1858 it
reached a peak population of 158 individuals in 25 families and has since
been in decline. A former resident, and island historian, Mr. Eric Ross,
says that "Many islanders had witnessed the phantom ship which appeared
from time to time sailing eastward between the Island and the Mainland.
It was an old fashioned sailing ship (that is, square-rigged in the pre-
1850's style) with its rigging and sails on fire. It would stay in view for
an hour or so before seemingly drifting off with the tide. As it went
away, it seemed to retain the same shape and size. There were several
versions of the origin of the phantom: one that ity was an old pirate ship
whose crew had mutinied and set it on fire; another said that it was a ship
bound for Cape Horn which had burned off the southeast end of the
island." 214 Some have said that the phenomenon started with a woman
dressed in white, who walked from this tip of the island out across the
ocean. On the Strait she suddenly burst into flameWoman in white eastern
tip of island. Walks toward fiore ball and the fire-ball turned into a ship.
The ship seemed at last to sink into the ocean. It was last seen in 1930's,
but vanished after telephone lines to the mainland were installed.
Reports of a similar kind have come from the community now called
Westerly (formerly Cape John). This is located on the "The Cape" west of
John Bay, its seaward side facing the Northumberland Strait and
overlooking Pictou Island. Just after the last World War Mrs. Charles A.
Dwyer was visiting there with Mrs. Ann Heighton, when the fire ship burst
up near the horizon. Mrs. Dwyer was excited about this seeming disaster
at sea, but her host assured that it was "only the Phantom Ship", an
commonplace sighting in these waters. "We will now have a a bad Easterly
storm," she announced, "that is always the case!" Mrs. Dwyer told Pictou
historian Roland H. Sherwood that "the ship was large, seemed to have
three masts and had all sails set. We could see the fire running up the
rigging and over the sails, which seemed to be filled with wind (in spite
of the calmness of the sea). The deck was red like fire, but not blazing
up...no person could be seen there (upon it), As we stood and watched, the
ship sailed slowly Easterly, but it never seemed to burn down and the
mast and sails could be seen as long as we watched it. The night was
pitch black, yet the fire was so bright we could see every bit of the ship.
As predicted...three days after...we had a dreadful storm, winds, rain and
high tides..."215
Mrs. Fred MacKay, of nearby Bay View (near Caribou Island) added the
following to this tale: "The Phantom Ship appeared in the Gulf east of
Pictou Island as a glowing light like fire, about two hundred feet long and
214Ross, Eric, Pictou Island Nova Scotia (Victoria, B.C.) 1987, p. 15.
The most famous and durable of this species has sailed the northern
reaches of the Northumberland Strait, where it merges with Chaleur Bay.
This is the famous Phantom Ship, which the French called "Le Feu de
Mauvais Temps" ,a portent of bad weather (an loss of life) in northeastern
New Brunswick. From his locomotive cab on the mainland, fireman Richard
Jeffers reported seeing this flame-ship in 1892: "Smoke was billowing up
through the rigging. Figures were rushing to and fro on the deck. I called
out in panic to the engineer, and he looked an said, "Hell, that's nothing
more than the Burning Ship"".
The fire-ship was also seen by the Bert Wood family of Stonehaven
just prior to the strike of Hurricane Gerda in 1969. He said, "It was
abrilliant spectacular sight, more like a building on fire than a ship. It
would flare up and then die down to a glimmer. But it was travelling very
fast, perhaps sixty miles an hour."
Within a few years of this date, the ghost-ship was seen by Frank
Hornibrook, also of Stonehaven in the company of Mr. and Mrs. William
Smith of Bandon. "It wasn't far from shore, a mile or two...a ball of yellow
fire. When it finally started to fade, it vanished as fast as it appeared."
Mrs. Smith added that it was "a moving light, a glow, not more than a few
fathoms out in the bay."
Carole Spray has a more colourful candidate for the prototype of the
fire-ship in the brothers Miguel and Gaspard Cortes-Real, who we have
already mentioned as legendary explorers of this coast. After discovering
lands in the western ocean, the brothers supposedly returned to Portugal
and Gaspard mounted a new expedition which sailed westward in 1501.
When he failed to return his brother set out to find him, but he also
vanished.
One night thye natives boarded Corte-Real's ship and quietly killed
all of the sailors and tradesmen excepting Gaspard. They bound him to a
rock in the intertiodal zone and let the tide end his miserable life. Two
years later, Miguel sailed into the Chaleur Bay and found the hulk of his
brother's ship. While examining this ship, the Portuguese found
themselves surrounded by hostile Indians, and the only ones that escaped
death were a few who followed Miguel in barricading himself in a cabin
below deck. Whether the Indians or the Portuguese set fire to the ship is
not known, but tthe effects were predictable. Some of the embattled men
sought sanctuary in the rigging but the flames followed them there and in
the end the rope moorings burned away and the ship drifted on its death-
tide. One Indian is supposed to have escaped the sudden inferno by
clinging to a barrel that washed on shore. The Indians afterwards
abandoned Heron Island which had been the anchorage of this unfortunate
vessel, which then became the "Phantom of Chaleur Bay."
Other folk prefer to think that the fire-ship came about following
the misfortunes of Captain John Craig, but this appears to be a similar
rather than the same phenomenon: According to Mitcham, Captain Craig
was an unregenerate nineteenth century profeteer, but Stuart Trueman has
claimed the name was actually attached to a ship "wrecked in a gale in the
1700s." One legend claims that the captain arrived on the New Brunswick
coast where
he employed Alexander (Sandy) Campell as a pilot. On shore he traded with
the Indians and left them in a drunken stupor. Back aboard the ship, the
strait-laced pilot found two Indian girls hidden with the trade goods and
demanded their release. Craig was not agreeable. but Campbell guided the
ship directly across Miscou shoals and escaped a sticky situation by
swimming to the shore. The crewmen and the maidens were not so lucky,
but since that time it is said that "a red light often detaches from Misco
Rock and skims Bay, sometimes turning into a fire ship disappears within
few hundred feet of shore." In the north of the province this fetch is
routinely called "John Craig's Light." Those who have seen it at close
quarters say it has the appearance of an old-time sea-lantern "swinging
on a visible mast and yard, a cautionary beacon to seafarers to stay ashore
as violent weather is brewing."
Not all Lunenburgers saw the "Young Teaser". Some men who moved
about on the water in fog, or after dark, reported hearing ship-board
sounds, anchors dropping, people talking, the shipping and dipping of oars,
oarlock noises, and the sound of chains running out. The voices were never
comprehensible and the ghost ship although approachable but ultimately
elusive.
A number of mariners from Rose Bay out fishing at night, looked for
matches to rekindle their bow-fire. Finding none, they noticed a ship
close at hand and decided to go there in order to borrow a light. "We got
the ship clear in above us, when it burst into flame and then disappeared.
We were sure it was the "Teazer"."
He did not observe the finale, but back in 1938 two brothers rowing
home from Martin's Point to Indian Point encountered the Teazer in full
flame. Seeing that she was about to drift behind an island, they beached
their dory on Kaulback Island and raced to the top of a hill for a better
look. From there, they watched the fire-ship moving slowly across the
water until it exploded skyward with a terrific roar. Once it had blown up
there was not the least sign of the wood. which had been hurled skyward,
floating as refuse on the moonlit ocean.
The prototype of this spirit was the ship called the "Young Teazer",
a U.S. privateer named after the "Old Teazer" which was captured and
burned by the British navy in December, 1812. The replacement
merchantman/pirate ship went into service in May of 1813 and did British
shipping interests a great deal of damage, before she was chased into
Lunenburg Harbour by the frigate "Orpheus" in June of the following year.
There are three hundred and sixty fdive islands and a great deal of shallow
water in that place, so the "Teazer" was well on her way to escaping from
the British ship which needed deeper waters in order to manouvre. The
Americans were emerging from Indian Point Harbour when they ran up
against the British warship "La Hogue". Boxed in, they might still have
escaped by making a run through the Eastern Chops, but Captain Frederick
Johnson hesitated and the British launched longships in his direction.
What happened next is not accurately known, but some of the locals say
that a British soldier, captive on board the "Teazer" got loose and fired the
powder kegs. Others say that Captain Johnson, contemplating death by
hanging, scuttled his own craft. An explosion followed which burst
windows of the homes on nearby islands and rattled dishes in Lunenburg
township.
A less well publicized burning ship sailed the waters just outside
Beaver Harbour in the Bay of Fundy. Those who observed it claimed that
this ship was an entirely conventional Victorian schooner, its decks and
masts completely ablaze. From the shore observers said they could make
out the faces of passengers and crew as they paused before jumping into
the frigid waters. One group of mariners thought that a ship was actually
burning and they dragged a dory to the shore and pushed off to the rescue.
They rowed for many long minutes but the ship did not appear to loom
larger and when they gave up rowing, the ship vanished from the horizon.
It is claimed that a ship once anchored in approximately this location at
the beginnings of a terrible sea-storm. Just as the crew though
themselves safe, the main-mast was blasted by lightning and the shipped
burned to the water-line with all hands lost.
The Saint Martin's Fire Ship appeared to Mrs. Eldon Jackson of West
Quaco, New Brunswick, in 1963: "I watched it for five minutes. It looked
like a ship on fire...the black figures of people running around the deck, but
the fire was mostly in the rigging." Creighton also mentioned "a river in
New Brunswick where there is supposed to be a burning ship." According
to her several failed attempts to track it were made by a local tugboat.
In this century tugboats have been largely restricted to the Miramichi or
the Saint John River system, so we suspect this incident took place on one
of these rivers. tributaries.
FLAMER
FOG FOLK
Middle English fogge , possibly from the Old Norse fok , blowing;
originally seen in words such as sneefok , blowing snow and fokspray ,
blowing spray. Vapour condensed upon particles suspended in the
atmosphere. Locally: fog dog , a luminous spot seen in the fog near the
horizon; fog-eater , the sun.
FREAK
Excepting God and his angels, all of the creatures discussed in this
book can be termed "freaks". Freaks are, sadly, what we have made them.
The word has come to us from Anglo-Saxon models and derives ultimately
from the god Frey, a sun deity, the patron of northern agriculture and king
of the elfs. Frey protected men against the yearly ravages of the storm
and the frost giants, and loaned mankind his sun-boar which taught them
how to plough by furrowing the earth with his tusks. No weapons of war
were alklowed in Frey's temples, the most celebrated being sanctuaries at
Throndhjeim in Norway and at Thvera in Iceland. Here oxen and horses
were killed representing in his name, his spirit going under the mound for
the winter months. Besides being the prime god of asunshine,
fruitfulness, peace and productivity, Frey was considered the patron of all
horses and horsemen and the deliverer of men and women who were in
bondage. His sister Freya appears to have been an invention of the scalds,
but she became a very popular goddess and her wooden statues stood
beside those of Frey throughout the northern lands.
It has to have been chance but the worst day in Maritime history has
been recorded as "Cold Friday", February eighth, 1861. In her diary, Janet
MacDonald noted: "N.W. clear and the coldest morning that was ever seen
in New Brunswick. It is beyond description, the intense cold, the dreadful
cold. N.W. wind. People could not go out any time without freezing. The
cattle and horses in their stables were so cold and trembled so, some had
to cover their horses with skins besides their blankets they was covered
with in common. They are not doing anything today only keeping on fires
and seeing to the cattle..."
To all of this we can only say that this day was particularly
favoured as a starting time by Odin and his Aesir. Further, his viking
descendants thought it auspicious to set sail on Frigga's day. For others
Friday was not a day for making plans or travel; there might be unexpected
interruptions. Christians said that Good Friday (God's Friday) was
inauspicious and in the Roman Church it was a day of fasting and
abstinence. In most of Christian Europe it became Hangman's Day, with
executions taking place on a day that already had a bad reputation.
Men who disliked the north men refrained from painting their boats
blue, after the viking fashion, but those of Scandinavian background saw
nothing untoward in using this colour. Whether Good Friday gained in
reputation from Christian associations, or whether some local customs
are associated with Woden's kind, we know not, but in a few places it was
suggested that people bake bread on Good Friday and keep it through the
year as a protective charm against fire in ship or home. At Whynacht's
Settlement, which has Teutonic roots, the Good Friday customs are more
complex than elsewhere: Residents said that this date was that used to
pick teaberry leaves. "The stalks were washed and dried and put in a bag
for making tea...At Blockhouse they had a ball game on Good Friday and at
Clearland Lake they played baseball on the ice. They would build a bonfire
(in approved pagan style) and skate around it, everyone joining in...and they
would eat colcannon (a cabbage salad). At Blandford baseball was also
played on Easter Monday and at Tancook old and young gathered on the
beach to play ball."
FRED
The original spirit hidden behind the current name was the Germanic
god-king Frey, a Vanir or sea-giant, the patron of human, plant and animal
fertility, prosperity, love and peace. His emblem was a male phallus and
accounts of his union with the giantess Gertha (earth) symbolize the
seasonal rebirth of our planet after winter. Following the war between
the sea-giants and the gods, Frey's father, Niord, was part of an exchange
of hostages, thus Frey and his sister Freya were born in the domain of
Wuotan rather than in the undersea kingdom. Frey was granted rule of the
kingdom of Alfheim (elf-home) but had an earthly capitol at Upsalla,
Sweden, and became high-king of the north after Wuotan and his father
"passed on" to Asgard (the home of the gods). Considering the reduced
status of the "fred" it is interesting to note that this "god of the summer"
is recorded as an historical personage in the chronicles of the kings of
Norway. His former rank was such he was named in all solemn oaths, thus:
"This I pledge, so help me Frey, Niord and the mighty Asa (Wuotan)." When
Ingvi Frey died, the priests of his religion were extremely loath to admit
his passing. They continued to invoke him, but hid the body away in a
great earth and stone mound rather than cremating it in the usual fashion.
People continued to pay their taxes by sluicing gold, silver and copper
coins into Frey's hill, but some were suspicious that Frey had become a
frey. After three years, the priests of Frey admitted that their master
had gone a little deeper into the earth than their mound. After that the
expressions "gone to earth" or "gone into the mound" became the northern
expressions for "dead as a doornail." Fred was dead, but a mound near
Gamla, Upsala, Sweden still bears his name and his wooden statues stood
for many centuries. His ancestors populated northern Germany and his
name was reembered in the royal line. Eventually his tribe became known
as the Inglo-Saxons or the Anglo-Saxons, and they invaded the Celtic
islands which the Romans called Britannicus. After they had been there
for some time the largest island became known as Inglund. Anglund or
England. Thus, our inept fred.
GADFLY
GALLOWS
The Black Knight introduced the Farmer's Son and "The Admiral of
the Fleet" describing the last as "Admiral of the hairy caps and all his men
are mine!" David Fergus thought this reference to hairy caps "rather
puzzling" but one has to recall that the first mummers did themselves up
in animal hides.
The original King Galgacus is suposed to have been the leader of the
Gaelic Caledonii who fought successfully against Agricola's Roman's at
Mons Grapius. It is, therefore, no surprise to find him entering the play in
support of the householder. Adressing The Admiral he said:
I can cure the rout, the gout, the ringworm, colic and scurvy,
And make old women react as sixteen: full graceful and curvey.
There was much more in the way of doggeral, The Doctor haggling
over his fee, but finally using a medicine to revive The King who was
reincarnated as "Jack". There is certainly sexual symbolism here as the
words "jack," and "jock" once competed with "dick, percy and peter" as
common descriptives of the male penis.218 Here we have another case of
the king going down to ritual death to be reincarnated in a more powerful
form.
GENIE
GENIUS ASTRAL
219From
the column, "A Quick Look Around Scotland", The Scots
Magazine, pp. 534-535.
English, from Latin genius , a tutelary deity, the genius, or spirit,
of a person or place, from genere , to beget. Originally conceived as a
masculine entity. In times past many Roman households had their
individual genius, worshipped along with the lares and penates. In time
this primary idea was lost and this spirit was considered to be a
disembodied guardian of a land, a town or an island. In this last case,
where the island was isolated and unimportant, the genius was often ill-
tempered. These spirits were often thought to represent the collective
soul of men lost in the nearby sea.
There are two islands North American islands that deserve special
consideration as a possible western terminus for ships of the dead: The
first is anciently charted as Isle Sablon, or “Sable Island,” which is “the
island of sand.” It is far out in the Atlantic southeast of Nova Scotia, and
on early maps is shown across the Cabot Channel from the mythic isles of
St. Croix and Arrendonda (St. Brendon’s Isle). No other spot on earth has
claimed the bones of as many ships as this “Graveyard of the Atlantic”
(200 are on record for the nineteenth century alone). In the eighteenth
century this crescent-shaped mass of sand had a few trees and was forty
miles in length. The island is surrounded by the sand bars stretching for
miles in every direction, and the water is so shoal that there is
sometimes a continuous line of breaking waves over a distance of fifty
miles, In addition to these bars there are rocky projections at the two
end of the island. The Gulf Stream, the Labrador Current and a the Cabot
Stream from the St. Lawrence River all intersect here, and the currents
are erratic. Like the tail of the Newfoundland Banks this is a place of
fogs and storm. Captain Darby, a former superintendent of the island
wrote that: “The most wrecks occurring here take place from error in
longitude. I have known vessels from Europe that had not made an error of
one half degree till the came to the banks of Newfoundland, and from
there, in moderate weather and light winds, have made errors of from
sixty to one hundred miles.” This was partly attributed to compass
abberations but also thought to be a function of the south westerly
currents in that area of the ocean. Projecting the loss of land mass back
into the past, one researcher guessed that the island might have been 200
miles long when Champlain visited Acadia, and that the hills that stood
upon it were as much as 800 feet high. Weathering and erosion by water
and wind has reduced the width to about a quarter mile and has
diminished the length to one mile. The trees and other features which
once characterized its landscape are now almost eradicated, and this is
another Atlantic island well on its way to become a lost isle. Writer Bill
Crowell has equated Sable Island with St. Brendan’s Isle, but this is
unlikely since the latter is usually shown along with Sable but a little
more to the north-east. Before this century there were few saintly men
living on Sable, the only residents being “mooncussers and wrackers,”
pirates of the worst kind.
Seal Island, fifteen miles off Nova Scotia’s Cape Sable at the
southernmost extremity also counts as a marine hazard and has its
counterpart in Scatarie which is at the opposite extreme, about two miles
from southeastern Cape Breton. In 1716 this desolate place was home to
400 fisher folk and served as an outpost to the French fortress at
Louisbourg. As census taker Sieur de Rique said, “the island is a mere
rock, the soil being either wet or marl-like and it is by no means wooded.
Notwithstanding, the English levelled the settlement before they took over
Caper Breton in 1758. According to residents in this century the spirit of
the past is heavy on this island. At Powers Pond there are supposed to be
guardians of buried treasure. And this is not the end of it. Locals have
said, “there’s gold on the island all right, lots of it...but no one on Scatarie
ever got any of it. No one dared to dig it up...”
In addition there are ghosts of marine disasters and those that are
revenants left from the French occupation. Former resident Abbie
Spenser has said: “There was a French burying ground under our house.
When we’d wake in the morning the bed would be shaking for no reason.
Be going to talk on the telephone..the telephone be shaking in your hand.
Then we’d hear the oil barrels roll.” After the barrel-rolling Abbie’s
husband Edgar would check out the upstairs room where this knocky-booh
was active but could never find as much as a kitten of dust stirred from
place. When the ship “Ringhorn was lost during August 1926 forerunners
turned up at a shore building as “eight or nine men in oilcloths.” They
walked in and gathered around the fire at 2 o’clock in the morning. But
when the sleepy observer rubbed his eyes and had a closer look they were
gone. Since then these shades have been seen individually and in groups
and the bells of the ship have been heard ringing disaster over a vacant
landscape.
The island may have had very early visitors if the scratchings
discovered on a rock near the former light-station can be believed. Dr.
Barry Fell, a one-time lecturer at Harvard, translated the words as:
“inscribed and left behind as a memorial to Chief Kese.” His people did
not populate the island, leaving that to Alexander MacNutt who formed an
association to sub-divide the island during the sixteenth century. A
contemporary said that the island was “a very wild place,” and wondered
why others might want to settle there. Lieutenant-Governor Johnathan
Belcher guessed that MacNutt was at least, “an erratic individual whose
proposals need to be watched.” Nevertheless, MacNutt was able to
persuade thirty-five men to take deeds to fifty acre lots “many of which
were inaccessible.” Fortunately most of the grantees had sober second
thoughts, but MacNutt and his brother Benjamin settled themselves on a
250-acre facing the only accessible harbour on the island. “Colonel”
MacNutt removed himself to the American colonies at the time of the
Revolutionary war, and since neither he nor his brother had offspring the
property passed to a nephew and was settled by strangers. In 1942, the
government built a fort there, but today it is uninhabited, even the
lighthouse being automated and devoid of people.
The most rudimentary form of spirit for any object was considered
to be a sphere of light. When Indian magicians wished to travel as
forerunners, they entered a trance state in which their soul was seen to
leave the body as a glowing ball of light. The genius of an island was a
spirit in its own right and might appear in this same form. Cape Sable
Island, not to be confused with the “Graveyard of the Atlantic,” is located
off the south-western edge of Nova Scotia. It is nearly two islands joined
by a central isthmus and a baymouth bar. The highest land on the more
northern coast is the wooded, appropriately named Spirit Hill which looks
out on Ghost Rock. Lights of indefinite shape and origin have been seen
there. At the south, a ball of fire is seen on a regular schedule “at two
o’clock in the morning,” once each year. In historic times men have been
paced by this moving sphere of light and one island tried to destroy it
with his shotgun. When he fired there was a backward discharge of energy
and the barrel of his gun exploded with influencing the light in any way. It
has been noted here, as elsewhere, that these balls of light often appear
before a storm, becoming agitated in proportion to the severity of the
coming upheaval. Dark Harbour, on Grand Manan Island, has a similar
haunt, but here the light typically consolidates into the form of a woman
dressed in Indian garb whose body seems entirely enveloped in flame. A
variant is the Tracadie Light which appears over the Northumberland
Strait in northern New Brunswick.. It is not bound to any island and has
been known to serve as a beacon for fishermen trying to escape storms.
A little west of Cape Sable is La Have Bay, which stands before the
La Have River, the site of a famed “lost” French fur-trading outpost. When
Nicholas Deny and his contemporary Commander de Razilly were here in
1634, they took on an Indian guides and explored the coast as far as Baie
Mirligaiche (Mahone Bay), “a place about three leagues in depth filled with
numerous islands.” Among these their interpreter pointed out one which
was “a quarter of a league in circuit, a bare rock covered with scrub trees
looking like heather.” This man said that the Indians never landed there.
“We asked him the reason,” said Denys, “and he replied that if a man ever
set foot on this island a fire would seize upon and destroy his privy parts.
This afforded us matter for laughter. However when de Razilly attempted
to get a priest to go there and exorcise the spirit, the man emphatically
refused.”
The names of islands are often strong clues to their nature. There
are two places named Devils Island in Nova Scotia, the most notorious
being that which stands at the eastern edge of the mouth of Halifax
Harbour. Here. when the place was a community of fifty inhabitants, the
Henneberry House used to show periodic outbursts of cold fire: “You could
put your hand on the shingles and they would not be hot even though you
could see them burning.” There were sometimes five or six of these “blue
blazes” attached to the home at one time. The owners tried moving the
house to a new foundation supposing that its location offended the spirit
of the island but that brought no relief. Sometimes the place was
pervaded by a foul odour. The wraith of a dead infant appeared a highchair
when just after the parents returned from its funeral, and forerunners of
men at sea were often observed. Yielding to this supernatural pressure
the family locked the house and left it for nine months.
GHOST
Joseph Devereux says he had an uncle who was opposed to the idea of
supernatural phenomena until one night, while visiting in St. Catherines he
saw the ghost of a departed friend standing behind the chair of his son.
The figure finally became indistinct and faded into the shadows outside
the raech of the kerosene lamps. When Joseph mentionmed this sighting,
the son said that several members of the family had seen this shadow
since the death.221
222For her not entirely candid "In Memorian" see the Yearbook, Mount
Alliosn, Twenty-Fifth Edition, 1955, p. 10 (unnumvered pp).
students and afterwards as quarters for various university clubs. Ethel
either lived or had studio space on the fourth floor of Hartt.
From her death, strange happenings began to trouble that part of the
university. Ethel was in no position to sing the requiem at her funeral in
Beethoven Hall, but it was observed that the person who did was somehow
able to voice notes which were beyond her usual range. Further, it was
noticed that they she sounded uncannily like the departed teacher. Ethel's
studio space in Hartt Hall afterwards displayed an errie periodic purple
light which could be sen through a east-facing window, but quickly
flickered out when people went to investigate. Students who came to live
on the lower levels reported detecting singing, the sound or a piano,
footsteps on the old oiled floors, and threatening cries from the top-most
window. Ironically, the haunt became installed in rooms eventually given
to the Psychology Department.
The purple light continued to shine and noises were still heard and,
according to Diane Ross, "a guy (and his associates) went up there at night
... They started to climb the stairs...and a window blew in and a great gut
of wind blew all the papers off the walls and around the floor. And (the
visitor) said this all happened at midnight...They immediately walked
quickly down all the stairs and left the building." Another student
remembered the retreat as less controlled, noting that the "football
player" had actually seen Ethel and afterwards "left in a panic and fell
down the stairs and broke both legs." 224
Herbert Halpert thought this was the first "college ghost" reported
within Canada, but this is not the case. The University of New Brunswick
Although these ghosts have been recurrent, some have made only one
appearance and have been obvious about their intentions: Two farmers
named Rossier and Briden lived at Newcastle and had been fishing partners
all their lives. While the latter was fishing alone on the Miramichi, his
old friend materialized before him. "Don't be scared," he said, "You
remember we said that the first one who died, we'd come and tell the
other one what it was like in the other world? You live the same as you've
ever lived and you'll go to heaven...I had to stay for a time because I was
not fit to go." Following this the ghost vanished. 225
While these encounters went well, living men and women did not
always understand that ghosts cannot speak until spoken to. This created
a problem for the shade of Ewan Mor, who had been a respectable thrifty
old Scot with a comfortable home and a fat back account. When he found
his sons making withdrawls on his behalf, he took all of his earnings and
his them in a box in the barn. Unfortunately, he failed to tell his heirs
where the cash had been hidden and soon after died. During his lifetime he
had been a congenial host whose home was filled with friends and
wayfarrers. In death, his shade appeared frequently within his former
residence and people were disuadded from staying there by poltergeistic
disturbancers and the constant sound of footsteps. Finally a passerby
found himself sleeping in the house and was awakened by the ghost.
Sitting bolt upright he blurted out: "In God's name, what do you want?"
Obviously relieved Ewan Mor's shade told him to take up the threshing
floor in barn and look for a strong box, in which there was money and other
valuables which should be distributed to the family." In the morning, the
stranger told one of the old man's sons of his encounter. The valuables
were found and the uncanny supernatural happenings ceased.
For some people the history of New England commenced with the
landing of the Pilgrims in 1639. These men and women were Puritan
dissenters from the Church of England, who joined sympathizers in the
New World and then negotiated with the Indians for land on Long Island
Sound during the next spring. Paying no heed to international treaties
these men took delivery of land claimed by the Dutch and the Swedes. The
latter group invaded their colony and forced repatriations but the town
thrived and was eventually named New Haven in 1650.
GIANT
The giants that were defeated on the western shores of Europe were
saved from the fate of joining the ants since they were magically bound to
the land by the druids of the Tuatha daoine and the scalds of Odin. Those
not eliminated at that time were chased to ground by the Christian saints.
A particularly memorable giant-killer was Saint Olaf, or Olave, who sailed
out of Britain tracking these unfortunate people to the islands of the
Northern Sea.
Gurn used her powers of fore-telling to spot Olaf's ship on its way
to her island of Kunnan. She sent her giant-husband Andfind to the beach
where, "he blew his breath against the saint with all his strength. But
Olaf was more mighty than he; his ship flew unchecked through the
billows like an arrow from the bow. He steered direct for our island.
When the ship was near Andfind thought he might crush it in his hands and
drag it to the bottom as he had often done with other ships. But Olaf, the
terrible, stepped forward, and crossing his hands over each other, he cried
out in a loud voice, "Stand therre as stone, till the last day," and at that
instant my unhappy husband became a mass of rock...On Yule-night alone
can petrified Giants receive back their life for the space of seven hours...
but seldom does any Giant do that." In any case this option was not open
to Gurn since the enraged Saint had driven his ship against the congealing
mountain that had been Andfind, cutting through it so that it was divided
into two parts.
Then there was Farquhar Falconer of Hopewell, Nova Scotia, who was
two inches shorter than Josh Cooling, weighing in at a mere 270 lbs. He
lived in colonial times and contemporary accounts say that his hands were
powerful enough to twist the bark from a tree with a single wrench. One
night while he sat at supper he heard a commotion in the yard, and came
out to see a bear worrying one of his pigs. He straddled the big animal and
pulled it off by the ears. Furious, the bear dropped the pig and struggled
wildly trying to get his teeth at this unexpected attacker. Unfortunately
for the bear, Farquhar never loosened his grasp, and brother Alec arrived
to kill the wild animal with a pitchfork.
In days gone by, there were regular picnics at Advocate, Nova Scotia,
and the sports played there included the game of "pulling the lazy stick," a
kind of tug-of-war played by men who set toe-to-toe on the ground. The
winner was the individual who was able to raise his opponent's body from
the ground. The champion for several seasons was a black man who
weighed in at 300 pounds and was able to wrench the ground from under
all his opponents. His first real opponent was John Kent of Amherst, six
foot four, weight 268 pounds. After the bets were placed, Kent surprised
the assembly by throwing the larger man three times in succession. Of a
similar stuff was John Mosher of Newport, another 300 pounder who once
picked up an five hundred pound anchor and carried it thirty feet to win a
bet. It is said that the seams of Mosher's boots burst from the increased
blood pressure brought to his feet from the effort of carrying this weight.
One day at a Halifax holiday-outing this lad pulled the lazy stick from
under every man in the place. Again, in Pictou County, there once lived
Donald MacDonald, six foot five in height, 290 pounds. He had never met
the man he could not wrestle to the ground and with one exception was
never beaten at "lifting the stick."
GILLOC
Gaelic, g i l l i e , pl. gillean , boy, lad; dhu , black, referring to his sub-
browned skin and perhaps his disposition. Confers with the Anglo-Saxon
cild from which we have child . May be borrowed from the Old Norse
gildr , stout, brawny, full of merit. Also note the similar Anglo-Saxon
gild , from which guild , a payment in kind or money, and gilda , one who
pays, a common fellow.
The black lad is precisely the equal of the brownie or bodach, a menial
spirit who served households in return for a modest keep. He was like the
hobgoblins and goodfellows of southern England, "those that would grind
corn for a mess of milk, cut wood, or do any manner of drudgery work."
Some were engaged in "sweeping houses, in exchange for setting of a pail
of good water, victuals, and the like, following which they (the
householders) should not be pinched, but find money in their shoes, and be
fortunate in their enterprises." Those unassociated with men walked,
"about midnight, on heaths and desert places, and draw men out of their
way and lead them all night a by-way, or quite barre them of their way..."
According to Keightley all of this breed were cleared from England about
the reign of Elizabeth I, "or that of her father at the furtherest."
The local tales of this creature are very traditional: Sutherland Hall
at Bonny River were reasonably large for the year seventeen eighty-three,
when they were built by a gentleman who had been a major in the Queen's
Rangers. This former soldier was one of the Scots who fought as
mercenaries for the British in the Revolutionary War. A one time resident
of Virginia, he lost his estates there and was in "reduced circumstances"
when his regiment was disbanded in New Brunswick. His "growth-
potential" was sufficient for a "gillie dubh" to move with him to British
North America. Nicknamed the "cold lad" for the breeze that he carried
about him, the gillie was a peculiar house-servant. Every night, the
regular staff heard him disassembling the kitchen, and knocking things
about if they were left too neatly. The workers soon saw the advantage of
leaving a bit of work to be done, for gillie was an efficient arranger where
there was disorder. Unfortunately, the local Anglican priest was
convinced of the necessity of banishing this brownie, and tried a number
of exorcisms, which were met with a hollow ringing laughter. The clerics
own human gillie remembered that this clan was invariably offended by
pretensions, so they laid out new clothing and a vast feast for the spirit.
The gillie responded with a couplet: What have we here? Hemten, hemten.
Here will I no more tread or stampen." He vanished in a whirl of wind that
extinguished the candles and took the luck of Sutherland Hall with him.
Although Colonel Hugh of the newly-organized militia did manage to
prosper without brownie, Sutherland Hall was soon lost to fire.
GISHAGEN
The Occult Reader (p. 152) has said...dogs hold in greatest terror
certain spots in Skye...rumoured to be haunted by the glaistigs, local
spirits, once popularly held responsible for the deaths and mutilation of
members of the canine race."
In this version of Glooscap's origin, this "divine being", who had the
form of a man, came across the sea from the east. Although later writers,
such as Frederick Pohl, attempted to relate him to an early European
explorer, Hood said "He was not far from any of the Indians." This may
mean that he understood their ways of doing things, but it is more
probable that they meant that he resembled them in physique and
colouration.
If Joseph Nicolar is correct in saying that "he came into the world
when the world contained no other men than himself," it is difficult to be
certain from what quarter he came. Some tribesmen claimed that he
descended from "mother-moon" in his stone canoe. Others said that their
ancestors remember him arising from a cave, or first saw him striding out
of the deepest woods in the land. Nicolar said that Glooscap existed
before time as a sentient but unmoving man-like hill. When he first
became aware of his senses he opened his eyes and found his head pointed
east and his feet west. His right hand was outspread to the north and his
left to the south. At first he had no sense of direction for the sun and the
moon stood static, standing side-by-side in a noon-day position. He could
see the stars fixed in the sky, mountains, lakes and rivers and the nearby
ocean, but was without the spirit needed to raise any part of his gigantic
body.
When all this work was complete, Glooscap and Kjikinap had a long
conversation concerning the fate of the new world, which the creator-god
explained was formed "by the wish of my mind." He taught some of the
secrets of life to the man-god and contested with him to see which could
bring the most interesting creature into existance. With a tendancy to
overstatement, Glooscap animated a moose as tall as himself and much
larger than the mikumwees and men. His first squirrel was so large it
was capable of tearing down trees while the prototype for the white bear
was so strong none could resist it. After questioning the beasts and
determining their attitudfes toward men he reduced some in size through
a slight pressure applied to his magic belt. At first Glooscap took the
loon as his familiar spirit, but this animal absented himself so often he
chose instead two wolves (as did the god Odin) one black and one white,
representing the good and evil aspects of his character.
This may sound altruistic but it has to be noted that, "The Master
229Nicolar, Joseph, The Life And Traditions Of The Red Man, Old
Town, Maine (1893), privately printed. As retold by Peter Anastas,
Glooscap's Children, Boston (1973), pp. 8-10. Both writers were members
of the Passamaquoddy band.
231Ibid, p. 32.
retained the monopoly in stoneware, the toboggans, knowledge of good and
evil, pyrotechinics (including control of fire and weather) and all other
commodities until the time when the plentious others (the bulk of the
native population) had arrived. He shaved the stones into axes, spear
points and other forms, but the braves preferred plucking the beard to
scraping with one of his razors. He got fire by rubbing togerther for, well,
perhaps two weeks. Knowledge of all sorts was his. He towered over the
animals and the elements...After a rest of about seven moons Glooscap got
busy clearing the rivers and lakes for navigation..." 232
Men may appreciate what is done for them, but fear the power and
distrust the man-god who is the power-broker. Behind his back, it was
said that some of Glooscap's claims were fictions, thus his name became
a synonym for "liar" just as Odin was understood to imply one who was an
"oath-breaker." Those who doubted his part in the origin of men said that
Glooscap was certainly coexistant with creation but that he was for many
years a lonesome man in an empty landscape. "After seventy-seven days
and seventy-seven nights that were appointed, there came to him (as
promised by Kjikinap) a bent old woman...She was Nogami (an general
epitah for an elderly woman), who owed her existance to the dew of the
rock (a metaphor for semen and the male penis). Glooscap thanked the
Great Spirit for fulfilling his promise to him."233 Rand was told that
"Naogumich" was "not his wife, nor did he ever have a wife. He was
always sober, grave and good..."234 This has to be taken in view of the fact
that the Micmac who relayed this information was speaking to a Christian
cleric and wished to represented Glooscap in the best light. In certain
other tales, Nogami is described as Muiniskwa, or Bear Woman, a shape-
changer, who could be human or beast, aged or full of youth through acts of
will. In our view she is not necessarily aged, but rather, "the woman of
long, long ago, whose first home was a tree, and whose clothing was
leaves," the one who "walked through the woods, singing all the time, "I
On the following "noon", their arrived a maiden who "stood before the
two (men) and said, "I have come to abide with you and I have brought with
me mmy love. I will give it to you and if you will love me all the world
will love me well...Strength is mine and I will give it to whoever may get
me; comforts also, for though I am young my strength shall be felt over
the earth. I was born of the beautiful plant of the earth; for the dew fell
on the leaf, and the sun warmed the dew, and the warmth was life, and
that life is I." 237
At this time the two brothers donned "power-belts", rather like the
one Thor used to intensify his energies. This super-weapon appears to
have been a device for converting the will of the gods into laser-like
destructive beams, which they directed at one another. It is said that this
battle of the minds was almost totally runinous of the environment,
finally ending when Glooscap holed his twin and Perce Rock with a blast of
pure hell-fire. This accomplished Glooscap's purpose, but had the
unexpected result of tearing a hole in the time-space fabric, releasing a
host of hitherto unseen spirits through this gate to the other worlds. The
new arrivals included hairy cannibalistic giants, witches and magicians,
shape-changing bird people, earthquake men, and men without bones.
Glooscap had intended to move from the land after "killing" his brother but
could see that these new arrivals would subjugate his People. He
therefore remained within the land until all of these undesirables were
either destroyed or became his allies.
Peter Anastas says that a time came when "Glooscap had conquered
all his enemies (within and without), even the Kewahqu' (who some called
the kukwess or canoose), who were giants and sorcerers, the m'teoulin,
who were magicians, and the Pamola, who is the evil spirit of the night
air, and all manner of ghosts, witches, devils, cannibals, and goblins..."240
He at first employed the Kulu, or thunderbird people, to transport ordinary
birds from Sky World to Earth World, later breaking their "wings" so that
they might not unleash thunderbolts against men. He befriended two of
the giants, Coolpujot the Boneless (who is sometimes said to personify
the seasons) and Kuhkw (whose name is a synonym for Earthquake), a
human inadvertently turned into a powerful magical entity when he passed
through the underworld.
Having said this, Glooscap "made a rich feast" near the Fairy Hole in
northern Cape Breton (some say it was held on the shores of Minas Basin).
"All the beasts came to it, and when the feast was over he got into his
great canoe and sailed off to the northwest. Until then the men and beasts
had spoken but one language, but were now no longer able to understand
each other, and they fled, each in his own way, never again to meet in
council until the day when Glooscap shall return and make all dwell once
more in amity and peace..."242
GOD
Obviously the Devil does not look after his own! Men who implored
his assistance rather than demanding it sometimes had their prayers
answered. Thus at Tignish, on Prince Edward Island, the Christian God is
credited with having benefitted a church-building fund. "On the designated
day the small boats struggled home with a record catch for one day's
fishing, and the Church of St. Simon and St. Jude was begun, apparently
with divine blessing." At Kildare, on this same Island, the Anglican
church, built in eighteen fifty-one was in danger of being torn down and
rebuilt because it was slightly off the east-west orientation which was
then required by church-law. "The parish elders were in a quandry; they
did not want to tear down the building, yet they could think of no way of
conveniently turning it." While they were deliberating, a vicious storm
arose. One giant wave washed up over the nearby beach, striking the small
church with such force it was shifted on its foundation yp the proper
alignment! All they had to do was propit up...and paint it." Again, Bishop
Medley of Fredericton prayed for the Cathedral's building fund with
excellent result. At least three general judgements have gone against
Maritimers: Dark Sunday, in eighteen nineteen, the Miramichi Fire,
eighteen twenty-five, and the Saxby Gale, eighteen sixty-one. On a more
personal level: "A fearful judgement befell a disolute master lumberer at
one of the brows. He called his gang to work on Sunday (1849) and cut
down the brow to let the logs into the river; they refused and he swore he
would continue though the Almighty stood on the brow and forbade him;
going into a rage he cut a stake away incautiously when the whole mass
rolled over him, crushing him in a moment."
GOLDWITHY
English, gold + withy , the “withes” (valkyra) of the god Odin. Seen
particularly in Newfoundland. Note also the alternates: goold and gould,
having reference to sheep laurel (Kalmia angustifolia). This plant has also
been termed goldleaf or gool or bog-myrtle, and its leaves and flowers
are steeped to create an Indian “tea.” This brew is supposed to be an
effective remedy against the “mange” in dogs but is fatal when eaten in
quantity by domesticated animals, hence the alternate name “lambskilll.”
The term is more generally applied to any shrubby plant that occurs in
barren-land.
The glaciers left the barrens devoid of topsoil and frequently heaped
these treeless places with massive boulders and rocks which give it a
contrary beauty, whose spirtit is still noticed. Writing of this part of the
Atlantic coast Franklin Russell put it this way: “The barrens are strange
places for human beings, and they do affect people the way the desert and
the Arctic do.” 244 Other have been more direct saying that Henry
Gouldwoody awaits those who stray unbidden in those lands.
Because the barrens are often burned-over land they are frequently
termed the “blacklands,” although there are sometimes deeper
associations, hinted at, but not openly stated in the name. One well
known Blackland lies northeast of Fredericton and another north of Saint
Stepehn, but the most malignant is “The Black Ground,” which lies along
the Grandique Road, not far from Grand Anse, Richmond County, Cape
Breton. This is a huge waste, surrounded by tallspruce trees and bisected
by a dirt road. At its highest point an old foundation may still be seen in
an overgrown which is a mix of brush and small trees. A lake is situated
244Russell, Franklin, The Atlantic Coast Toronto (1970), see pp. 46-
47.
just below the Black Ground. A number of families have tried to occupy
this place, but no one has remained for more than a few months.
Neighbours to the Black Ground insist that they have seen human
figures materialize from nothing, and have heard the sounds of strange
birds and beasts in the night. Even unbelievers have been subject to the
apparitions that haunt the region. In the last decade two blackberry
pickers arose from their work to see three ladies dressed in Victorian
black, wearing antique shawls over their heads, walking hunchbacked
through the fields, ocassionally pausing to pick and eat their own berries.
The boys yelled and whistled to catch the attention of these strange-
looking visitors, but they even ignored stones which were thrown at, and
through them. At home the frightened lads were told: “Others have seen
that trio. There have been strange events in that field and some say
money is buried there.
A man purchased the land when the house was still up and about, and he
and his family often heard lumber falling although therte was never
anything to be seen. Afterwards a boy raised in that house tried to open
the door when it was deserted, but could not move the door although
nothing bared the way. Still another occupant saw the ghost of a man with
an extremely small head and later he saw the face alone, floating just
above the ground.” Rosella Clory Sampson, whose family was the last to
pay taxes on the property said that a cousin had been the last to try the
restless spirit of the Black Ground. One night that family heard “the most
horrifying sound anyone could imagine,” and they quickly moved their
house-trailer to a less troubled location.
Not all men are repulsed by these spirits of the earth. Laurey Lacey
who explored the barrens near Bridgewater commented on the “great
boulders split open by the action of natural forces, (which) lie like
guardians over the landscape.” He claimed to feel the presence of these
entities and admitted being drawn by their collective spirit. The
Bridgewater barrens are almost atypical except that they have sprouted
pioneering pines, “which are plentiful near the lakes and contrast (in their
straightness) with other trees there, some of which are peculiar shapes.”
GOMMIE
GOPHER
The gopher may goof-off while his host lives, but is absolutely
committed to communicating warnings of death; first to the person he
serves, and later to the community at large. The forerunner may
materialize as the double of the man or woman in question, or as a totem
animal, 245 but may be perceived as a flaming ball of fire that approaches
and falls to earth. The speed of approach is said related to the nearness
At Spirit Hill, Cape Sable Island a man tried to shoot one of this
firey spheres but the shot rebounded and exploded the barrel of his
shotgun. Sometimes the lights were accompanied by full poltergeistic
effects, as at Seabright, where aprons appeared strangely pleated on the
clothesline, lumber was heard falling where no piles existed. Here one
resident saw a fire-ball moving paralklel to a line fence: "It kept the
Gopher lights are now termed “ball lightning, and are no longer
considered forerunners, but they have beome a persitent part of scientific
reportage. In Science, September 26, 1924, JohnKaiser reported that his
house was struck by lightning which spawned a ball of fire, “seemingly
In that same magazine, for September 10, 1937, Mary Hunneman, told
of a similar encounter at Fitzwilliam, New Hampshire. While watching a
storm she saw it emerge “out of space” falling through a cellar window
into the basement of her house. “It was a round ball, bronze, glistening
with gleaming rays shooting out from the top and sides; by its beauty and
brilliance reminding one of a Christmas tree ornament...Probably at this
same instant, all the electric fuses in the house blew out with unusual
vilence.”
GOUGOU
Gou Gou or Goo Goo remains a family name among the Micmacs. We
think it may correspond with Ku Ku , kukwees and canoose , the last two
being dialectic names given the hairy, cannibalistic giants that invaded
the Atlantic Provinces after Glooscap inadvertently blasted a "gate"
between their world and that of men (see Glooscap). John Robert Columbo
says that the linguistic scholar John Steckley has noted that Gougou is
"etymologically related to the Micmac word for earthquake, as are the
given names of three other beings: Kuhkw , a powerful warrior and
companion of Glooscap (who could "pass along under the surface of the
ground, making all things shake and tremble by his power"); Kukwes
(meaning "little Gougou"), a cannibalistic (giant) that produces an
incredibly loud whoop or call when about to pounce on its victim; and
Kukuwes , the Great Horned Owl, a name imitative of its cry."252 This
beast was first described by Samuel de Champlain, an French
cartographer, who came to the region with DeMont's expedition in 1604:
GOULDWOODY, HENRY
French grand from Olf French grant from Latin grandis , similar to
the English word grand in meaning, viz, a great person, one having high
rank; of large size (as Grand Manan Island); imposing in appearance (as is
also the case for this island). Manan is perhaps derived from manth , the
English “mantle,” the cowl of one belonging to a religious brotherhood.
Since the cowl hides the identity of the wearer, the word may be used as a
verb to mean cloaked or hidden from view, thus a foggy island. The word
resembles the Anglo-Saxon munuc from which we have the English monk
and these words confer with the Gaelic manach , “a solitary person or
hermit,” and manachainn , “a monastery.” The monks were originally
involved with making predictions hence the Old Gaelic mana , “an omen.”
The casting of future and past events was traditionally the role of the
sea-giants of Scandanavia and Britain and a chief among them was Manan
mac Ler whose eastern land outpost was the Isle of Man in the Irish
Sea. The name is also written Manann and Manaun. This word also
comes close to the Old French menthane , “cloaked,” or “hidden.” Oddly
enough we find munanook in the Maliseet, munego , in Micmac and
menahan in Penobscot, all indicating “a solitary thing (as an island)
standing by itself.” According to Ganong the first syllable of the word
indicates an island, the remainder of the word being descriptive: The
ending syllable an , aan or ahan , taken alone, indicates “the sea” or “out
at sea,” and is considereed to be an abbreviation of the Micmac word
uktan , “the open sea.” It has been guessed that this was modified to
agon or egon , in the various dialects, the consants ultimately being
dropped. Manan , “the isolated sea-island,” has counterparts in the
nearby islands of Menanouze (somethimes called Petit Manan) and
Monhegan , these names being variants of Menahan. Amazingly the Gaelic
Manaun is also a two part word, the man or mam portion indicating “a
large round hill” or “handfull of anything” standing in isolation (as the
mammary glands or human breasts). In a supplimentary way it indicates
a pair of things, and indeed there was, from earliest times a Petit Manan
as well as a Grand Manan. Because of the swellings there, the groin was
referred to as manachan . The latter part of the word equates with
uaine . “green,” which has its root in uag , “wet,” thus again “an isolated
sea-island.
Grand Manan was, and is, sheathed in "magic mist" through much of
the summer sailing season, to the extent that the entire Bay of Fundy was
missed by the men who drew the first charts of the northeast coast of the
United States and Canada. While the waters south of Cape Cod are largely
influenced by the warm Gulf Stream, the Bay receives only twenty percent
of its tidal waters from this source, getting the rest from the frigid
Labrador Current. This means that the waters of the Bay are close to the
freezing point at mid-summer. Since the air temperature is much warmer,
the dew point of water is easily reached and fog generated on an almost
constant basis.
GREGORY
Lady Hunter was not one of these. The wife of the commander-in-
chief of British forces at Fredericton, New Brunswick, in eighteen two,
she wrote home saying: "Our season does not commence until after
Christmas when the river (Saint John) gets quite frozen over, and then
everybody is flying about in sleighs in the morning and going to gregories
and dances in the evenings. I have been at one or two gregories, stupid
card parties (and obviously a pale imitation of what they must have been)
where you are crammed with tea, coffee, cakes, and then in an hour or
two, (with) cold turkey. ham and a profusion of tarts, pies and
sweetmeats; punch, wine, porter, liquers and all sorts of drink, so you can
see these parties are no joke."
Tristam Coffin explains that such feasts were once expected to have
useful results: "General inebriation, with resultant gluttony and orgiastic
behaviour - activities to make the tables and the women groan - were
fostered. Sex death, and rebirth were danced and mimed. Anything that
related to fertility, to transformation, to "evergreen" took on
significance."
GREYBACK
Note that the Algonquins believed that thunderbirds caused wind and
water-spouts, and that clouds developed as moisture precipitated from
the beating of their wings.
GRUNDELMEYER
GROUNDHOG
GRUNDELMYER
Middle English, from the Old French, garder or warder , one who
keeps watch; similar to the Anglo-SAxon gar , a spear, and the Scottish
verb, gar , to compel others to obey. Also known as the guardian-spirit, a
tutelary or genius in the old sense of the word (ie. the attendant god-
spirit of a place). Sometimes considered to be an earth-bound tannas or
ghost of a dead human.
Guardians who were given less scope are also mentioned: "The
northern nations believed that the tombs of their heroes emiited a
lambent blue flame, always visible at night, (a spirit) that guarded the
ashes of the dead. This they called "haunga elldr" (elf fire). It was
supposed more particularly to surround such tombs as contained hidden
treasure."
It was this "divine fire" which Grettir the Strong saw surrounding
the head of the dead Anglo-Saxon hero, Heward the Wake as he lay
entombed. He knew immediately that there was buried treasure in the
vicinity. Norse marauders were reputedly led to the crypt of Maes Howe,
in the Hebrides, by the "death-light", but some of them were misled by its
guardian, who generated a magical snow-storm and later blighted the
viking-captain with madness.
The guardian at Curries Mountain, on the Saint John River just above
Fredericton was typical in his reaction: Three men tried to recover a
pirate lode from that site but overlooked the business of opening the chest
while it remained in the pit. While they were hoisting the container with
block and tackle, the chain parted, and at that one of the men swore aloud.
This released a bearded guardian , who was seen to have a cutlass
embedded in his chest. He lunged at the treasure-hunters who fled for
their lives. Chased to the river bank they were met with the sight of a
ghostly sailing ship ablaze in a cold light. As they watched, a crew
member fired a ghostly volley at the shore and the phantom ship dissolved
into the surrounding fog. Gathering courage, the three went back to the
money pit but the guardian and the chest were gone. The spirits of the
dead were always torn between duty and a desire to move on to some other
incarnation, thus on Red Island, near Chezzetcook. Nova Scotia, Mr. Roast
was pursued by a ghostly woman "who chased him around the island three
or four times." When he stopped for breath, she sang a song, the gist of
which was "There's money here and I want you to take it." Unfortunately
he had no notion of proper procedures and no pirate gold was ever
recovered.
Enos Hartlan told Helen Creighton that, "When the man volunteered to
stay with the treasure, "they had a party and soused him and buried him
alive with the treasure." 258 In other cases they wanted to be certain that
the newly-created guardian spirit did not worm his way up out of the
ground. When a pirate-captain was about to bury treasure on a Nova
The Oak Island treasure-pit off the south shore of Nova Scotia is the
While all this was taking place, reports started of men who had seen
ghost pirates burying the elusive treasure. A tall white pillar of light
was also noticed foraging across the island, and gopher-lights, or fetches,
were seen, apparently trying to lead men to the treasure. By the 1930's it
was established that the leading guardian was a "man" wearing a scarlet
coat of antique style. This red-coated guardian was seen first by the
lighthouse keeper's daughter and later by a lad from Chester. In 1931 a
mineral-rod dowser looking for new digs met face-to-face with the ghost
and was told, "You're in the wrong place." The spook then drifted to
another spot and pointed downward, afterwards disappearing into the
earth, passing downward amidst sounds similar to those made by "a fence
mallet driving stakes into the ground." That night the treasure-seekers
said they were pursued to the edge of the island by what appeared to be "a
four-footed animal apparently covered by a sheet." Led by William
Chappell, who had been on hand at the dig of 1897, another company sank a
shaft to 163 feet and although convinced they had by-passed the treasure,
did find, deep in the ground, a pick, an anchor fluke, a miner's seal oil lamp
and an old used axe head. Not much was seen of the guardian after that
time, but the pillar of light, frtequently seen by members of the Chappell
expedition was seen again in 1950 when John W. Lewis made his attempt
at fame and fortune. In 1966, the Triton Alliance took over the search
which is syill going on. Their most spectacular report to date was the
sigthing of "a chest and a floating hand" viewed on the monitor for a
remote camera lowered into a new eighteen-inch diameter passageway.
Unfortunately, this was another dead end, for when expedition leader
attempted to have himself lowered into this tube it began to collapse and
he escaped with only seconds to spare.
The fellow who guarded Oak Island reminds one of the spirit at Old
Pokiok Falls, near Woodstock, New Brunswick. There men were using a
divining rod of witch-hazel to locate hidden wealth when they were joined
by "a gaunt stranger clad in a mildewed red jacket, knickerbockers, a
sou'wester, and bearing a sheathed sword at his side." This guardian
appeared unable to speak (a prohibition placed on all such spirits until
they have, themselves, been addressed, but he was capable of a cackling
laugh which was enough to scare off the humans in his presence.
The treasure on Oak Island has been attributed to Captain Kidd, not
only because the age of the money-pit seems appropriate to his time, but
also because a rock installed on the island was supposed to have been
engraved with the words "200 Kidd." There is no dearth of these enigmatic
inscriptions on our beaches and shorelines. Some were undoubtly cut by
praksters, but a few may be credited to the hands of pirates and some may
have been the busy-work of guardians. At Glen Margaret, BG, in Cape
Breton there was a rock marked simply enough with three lines and the
words, "Kapt Kit". A few hundred miles away at Marion Bridge, near
Fortress Lunenburg, is another tombstone shaped rock bearing the legend
"Captain Kidd died without mercy." Unfortunately no vital statistics
appear with this message and there is no evidence that the great villain
was buried in Nova Scotia. At White Island, in this same province, there is
another rock bearing hand-chiselled letters, but it is even less
informative being worn beyond comprehension.
The protocol for recovering treasure is not fully laid out, the steps
varying with local folklore. In a few places, it was felt that the ceremony
should start with a repettion of the three "Holiest Words in the Bible" viz.,
"Father, Son and Holy Ghost, but others were sure this litany had liitle
effect on pagan water-spirits. It was generally supposed that since,
"blood was shed in the burial of a treasure," it would have to be "shed to
again get the treasure out." Some guardians were quite explicit that this
was a prerequisite. A female-guardian offered the way to treasure at
West Chezzicut, but explained that it could only be taken after "you've
drawn blood from two twins." This generous offer was not taken up
because those who were informed were not aware that human blood was
not required, the blood from a a rooster, or from twin lambs being
sufficient. At Ship Harbour a guardian asked that blood be spilt for blood
but had the sense to add that animal blood was a viable substitute, and she
escaped from her bondage.
It is thought that tracing a circle about the site will bind an evil-
spirit on the spot , but it is by less certain that a treasure can be
stabilized in time and space by discharging firearms three times over the
place. The business of casting a coat over a treasure-chest will not work,
the authentic formula calling for "a turned-coat" like those worn by the
fay-people of ancient times. It is still thought necessary for treasure-
seekers to place money within the horde once the treasure chest is opened.
Failing that, it is necessary that a sample be removed, before full
retrieval is guaranteed. Some men were of the opinion that a rock needed
to be hung from a wooden tripod directly above the treasure to stabilize
its position. At Cow Bay, a gentleman with knowledge of such matters
noted that, "treasure comes up every seven years for a bath," but he could
not recommend going after it since, "pirates' money is bad money, and no
good can come of possessing it." The notion that buried treasure needs to
"recharge its batteries"is widespread. In most places the period between
appearences is three, seven or nine years but in parts of eastern Europe it
is held that treasure only emerges once in each century.
The most intriguing tales are those where the ending is enigmatic:
Campobello Island was once the "feudal fiefdom" of its grantee, Captain
William Owens. It was always rumoured that there was ahorde on that
island, possibly somewhere along Herring Cove, where men of the past
could routinely view the remains of the 30- or 40-ton vessel supposed to
have some part in the burial. Those who spoke about this wreck marvelled
at it its all-wood construction, noting that iron was entirely absent from
the hulk. Here men, who openly claimed to be the descendants of
bucaneers, camped each summer through the years at the turn of the
1800's. At the first they approached Captain Roibinson Owen, the last of
his colourful line, promising him a one-third cut for permission to dig up
the thousands of dubloons which they contended were there for the
digging. One day, Owen was surprised to find that the diggers had folded
camp, leaving him nothing more than a money pit with the outlines of a
chest impressed into the soil at the bottom.
Sometimes the lights chased seekers from the treasure pit. Thus, at
a place two miles north of Dark Harbour, Grand Manan, a trio stood
dumbfounded as "a shining object like a star shot over their heads and
went down into the dig hole, frightening them away." The same thing is
said to have happened to treasure seekers on the notorious Isle Haute:
Near Hudson's Point, at Port Wade, Nova Scotia, there were extra
effects it being noticed that, "the ground trembled and the rocks shook."
Just a liitle afterr this it was noticed that unexpected company stood
among onlookers at the pit. All but one stubborn digger bolted, and he was
transported directly into the waters of Annapolis Basin. At Victoria
Beach a digger who heard thunder and felt the ground move soon found
himself standing in a cavity up to his neck in water. At Clam Island, Nova
scotia, an adventurer was not assailed but found himself suddenly
paralyzed from the neck down. At Shad Bay another disconcerted worker
watched in horrible facination as his spoked pry-bar was swallowed by a
vortex of earth. Other phenomena have included the snake-like issue of a
winding-sheet, or death-wrap, from out of the ground; "a great white
thing" hanging in the air; unexpected cold winds from inappropriate
quarters, and the vision of money turned to feathers or stones.
GUISER
GUYS BUCK
The boy from Boutlier's Point who observed the witches in flight
saw things differently: "I watched through the crack and they greased
themselves all over, and then they said, "Here go we, I and you and you
and I", and away they went (up the chimney)...I jumped out of bed and found
the bottle. I greased myself and said these same words and away I went."
In this tale the lad met with the three witches on the ridgepole of the
house and they gave him a red cap which allowed him to fly through the
air. The four invaded a local store through the keyhole and did a great deal
of damage to the stock, but when the youth tried to fly away he found that
his companions had left with his flight-helmet. Left naked in the
mercantile, he was found in the morning by the store owner and was
arrested and sentenced to be hung. As he stood on the gallows an elderly
woman arrived saying, "You're not going to hang that poor lad without his
cap are you?" Recognizing it, the boy was quick to pull it on over his ears
and intone the magic words that crried him off into the sky.
Lunenburgers knew that the cap was a symbol of control and not the
means of propulsion. The actual carrier was an invisible zwoog or guys-
buck, one of the hairy-breed, usually invisble but sometimes represented
in medieval illustrations of witchcraft. The broomstick was capable of
taking the witch from ground level to the rooftop and back but was
useless for long-range transportation, which was the business of the this
he-goat of the air. Again, this creature will be recognized as a cousin of
the Balkin, the satyr of the Scottish air lines.
KESKAMZIT
KJOOLPUT
271
the American continent within a century past. The change in the province
since 1783 has been very great - the summers having abated much of their
former heat, and the winters grown proportionately milder. Neither are
there such excessive droughts in summer, as formerly; the seasons being
cooler, with more rain; neither does the snow accumulate to such depth on
the earth. Frequent thaws now take place in the winter season. For
several years prior to 1816, the seasons had been growing gradually
cooler - less warmth being felt on the mean in each succeeding year till
1816, when the cold appeared to have arrived at its acme; for in that year
it appeared to predominate; for whatever cause has not yet been
acertained... Whatever...it is certain the genial warmth of the sun appeared
nearly lost; for when shining in meridian splendour in the month of June
and July, a rigorous cold was felt. There was a fall of snow, which was
general over the province...on June 7th, to the depth of three or four
inches...There followed severe frosts in every month in that year. The
crops were very light...Even the never failing potatoes were chilled and did
not yield half a crop. After this the seasons began to improve; but the
failure of crops brought great distress to the poor.” This was certainly
“a wind to stir them,” living and dead alike, but fortunately Fisher
reported that, “the extremes of heat and cold in winter are (now) not so
great, and the rains are more generally diffused through the year.”