Death – Living Library

Artist and Chief James Swan: on funerary rites, putting spirits to rest and the thunderbird (Part 3/3)

(Safe Journey. James UuKwaqum Swan*)

James, you were talking about letting the spirit of a person go after they’ve died by practicing what you called “dealing with things the right way…”

In our culture, we have a song called the yatsu-yatsu (sp?) and it lets the spirits go. We can’t have bad thoughts about a person, even from a photograph, or we will hang onto them. So we sing the yatsu-yatsu and it lets the spirit go.

We will also have a memorial ceremony, a potlatch. It’s really tough for people when a loved one has passed – to let them go – because we always want to have that person close to us forever.

Even with my dad’s death. He is always with me, my father (James Swan Sr). Half of what he was is always with me. Same with my mother, I am half of what she is. So my father, or my mother, will never be gone. I look at my daughter and I say to her, “Make (Grandpa) James” and she goes like this (makes a face). Jessie will make a frown on her face and when you will see it, it’s just the way he would look. So he’s always going to be around. All of his grandchildren and great-grandchildren, they know who he is from his pictures, as well. His memory will always be around.

By putting pictures away when someone passes on we let their spirit go as well. When my dad passed away, all of the pictures of him we put away for one year after the memorial service. Usually, this is for four years, but our elders said only to do it for one year because all of our songs and dances were really popular back then and they wanted to have them back. They didn’t want them gone for four years, so we took them back one year after he passed away.

We had a memorial potlatch and took the pictures and songs back after we did the yatsu-yatsu. After all of the songs and dances were finished, we did ours and took them back that day. This was after the songs had been gone for one year. It was one year after my dad passed away.

In our belief, if something was really loved by a person we would also send that item with them when they died. We would take that special item and we would put it in a grave or in a cave with them. Nowadays, even if you went to our cemetery there are items there like somebody’s sewing machine. The sewing machine will be sitting on top of the grave of the person that loved that item they cherished so much. It is not very often that this happens any more, though.

So do people in your culture bury the deceased?

We do now, but I’m not going to be. I am going to be put up in a tree for one whole year waiting for my body to decay. I then want my bones put into a cave.

A cave? Is this the traditional place to be buried?

In caves, yes it is. The cave I want to be put in is in Manhousaht territory.

The old way.

Yes, the old way. Some people might say it won’t matter because I’ll be dead but I want it done this way. It’s all in my will.

Ahousaht School Mural of Thunderbird. 2012

James, you’ve been telling me about the spirits, and funerals, but I also wanted to ask you another unrelated question. I wanted to ask you whether your people have any stories about people coming from the stars or gods that live in the stars or anything like that?

Not that I’m aware of.

I’ve noticed that a lot of places in Ahousaht have paintings of the thunderbird on them. Can you tell me a bit about that story?

What we are told, from a long time ago, is that when you hear the thunder rolling out – when you first hear that thunder – it is actually rolling out to the ocean. It means that the thunderbird is actually going out to capture its prey; the whale.

Shortly after, you will hear it rolling back in, so if you listen very carefully you will hear the thunder roll, or rolling. It will roll out towards the ocean and it will come back in after it captures its prey. Every time you hear the thunder going out, that is the thunderbird that is going out hunting.

(I found out later that according to Nuu-chah-nulth lore, the thunderbird sometimes carries the sea serpent with him out to sea, and it is he who creates the lightning in the sky. Lightning is not very common off of the coast of Vancouver Island)

One of the things that we’re told is that there was this man that followed the thunderbird. He went over four mountains following the thunderbird. He saw the thunderbird going into a cave. The man followed it into the cave. The man then saw another man coming out of the chest of the thunderbird. So that is one of the reasons why you will see a man’s face on the thunderbird’s chest in our First Nation art.

So the man, is that the spirit of the thunderbird or a separate being?

I don’t know what it could be. It could be anything from the first visions and sightings of airplanes or it could be something else. When some people talk about UFOs that’s something that somebody actually saw. That is where that legend or tale came from in regards to that man coming out of the chest.

Even when I think about it, I think about a hanger. I think about an airplane when they say he got out of the chest of a bird. I think of an airplane with wings. That is kind of what I think of when I hear that story.

A long time ago our people went down to Victoria. They got into a canoe and went that way before we had motorboats and everything else. This was in the 1800s or late 1700s when Victoria was just being made. They went down there and they got scared because they heard this loud whistle. They found out later that it was from the train. So that’s where that whistle came from.

Our people heard that whistle for the first time and it spooked them. They came back. They never made it all of the way to Victoria.

A lot of people in Ahousaht are Christian, or Catholic. There used to be two churches but your mom Mrs. Rosie Swan says that one burned down and now there is only one. Would you say that most people are now mixing the old beliefs with Christian traditions?

I think that there are a lot more coming back to the First Nation’s way. We don’t have a priest that stays in Ahousaht , but we have one that comes to Ahousaht. A lot of the old-timers, especially the ones who had it really rough in the residential schools had it shoved down their throat – Christianity and religion that is. My mom talks about it.

My mom prays to god and Jesus and I don’t disrespect her for that because I’m 100% First Nations. I pray to Nas (sp?), I pray to the creator. I don’t have any disrespect for Jesus or for god. I don’t have any disrespect for Allah or for any other religion or belief that anyone else has. I’m not saying it’s wrong.

What I believe in, in my culture, I practice to the best of my ability. That is what I have.

Thank you James for answering all of my questions, for showing me Ahousaht and your home, and for introducing me to your mom Mrs. Rosie Swan and your family. It truly was an amazing experience. Thank you.

You’re welcome! Now I need a coke! You made me talk for way too long! (laughs)

Closing thoughts

James’ method of response to these questions was often layered and indirect. Each answer, however, would hold a great deal of information. When I first asked James Swan some of these questions, for example, he would sometimes seem to change the subject completely. He would then wrap around the topic slowly, before eventually responding to the question directly.

When I asked about Ahousaht ghost stories, James first explained his own scepticism – delicately – but seemed to be honor-bound by tradition to believe in the stories of the elders. Following this introduction and explanation, James then went on to tell me the original stories to the best of his recollection.

James would also usually include the original teller of the tale’s name. This method of storytelling allows the teller of the original story to be sourced. The story can then be linked to another person living or dead. It seems like a small thing, but it is this system of information-sharing that held many communities together for thousands of years. It’s easy to forget that reading and writing hasn’t existed on the west coast for very long. The Nuu-chah-nulth, like the Celts, had a strong surviving oral tradition instead.

As I wrote out these responses – from the recordings – I would sometimes suddenly realize that there were many things James had said that I hadn’t picked up on the first time. When talking about black magic, for example, he had a certain compassionate contempt for those who practiced this form of sorcery. Only later did I realize that James had listed out his own personal items (with his name on it) that a dark practitioner could steal to put a curse him, where those items could be found (usually unsecured), and how little he cared if they even tried to put a curse on him in the first place. I say “compassionate contempt” because contempt almost doesn’t suit the philosophical stance that James seemed to be taking. He had a genuine pity for these dark practitioners first and foremost. He knew that they would receive three times the negativity that they had directed at him. Much of the specific wording was edited out including where to find these personal items, but I included his response about the army labels to demonstrate his overall lack of concern, or perhaps his unshakeable faith.

There were a lot of topics we discussed that I couldn’t include due to the length of this post and the subject matter deviating too far from the original focus of the blog. Most fascinating to me were the conversations with Mrs. Rosie Swan and James regarding circle sentencing and criminals being sent to live in quasi-isolation on islands. We were also able to discuss the reasons for James joining the army, the return of the people to Ahousaht, the history of Manhousaht and the role of men in their culture. For good or for bad, the Nuu-chah-nulth truly are a male dominated society.

There has been a lot of suffering inflicted upon the people of Ahousaht and other First Nation’s people by agents of government in the not so distant past. Additionally, some Ahousaht families are said to be able to trace genetic differences in their family (like curly hair) to rapes committed by sailors aboard specifically named well-known historical vessels. The often-stated intentional spread of infectious diseases by early settlers is also well known… even outside of First Nation communities. There has also been a lot of publicity in recent years regarding the treatment of First Nation children in Catholic-run residential schools. Men in the name of religion, not so long ago, committed these atrocities on First Nations schoolchildren ranging from torture to rape. From the back of a boat, one of James’ aunts pointed out to me where the residential school was that they had all been forced to attend. My only response – unfortunately – on such short notice was, “I hear it was bad there?” She looked me directly in the eyes and silently nodded yes. There was no judgment there, but I felt guilty just the same.

According to James, the passing of time “has really brought a lot of healing” back to the people of Ahousaht. A return to the old ways seems to be helping a great deal as well. Problems like addiction or bootlegging become community issues to be dealt with by the elders instead of an excuse to cast members out of society forever. The Nuu-chah-nulth art, history, dancing, and storytelling must also give a whole new generation something to be incredibly proud of. At least they should be.

I feel honored that James trusted me enough to share these stories. With a new age moving in, much of the old lore might be forgotten or lost. James said that his mom, for example, is the last one in his family who remembers how to speak their language. This is a sad thing, for this is what the residential schools intended on doing in the first place. Children were beaten for speaking their own language. The ultimate goal, of course, was assimilation.

100 years ago a few writers went around the British Isles and asked other Celtic people about their beliefs while they shared their own. These same families changed over time, became modernized, and the world moved on. Fortunately, these early writers provided a snapshot into the belief and lives of the Celtic people of those times before most of it was lost. Hopefully, in this modern age of information, a greater amount of these stories will be written down and passed on from the Nuu-chah-nulth nation than those of other cultures like the Celtic Irish, for example. There seems to be many people committed to doing such a thing and in keeping the old ways alive. As we bear witness to this, I am sometimes left with a sort of longing, which seems to be wondering what my ancestors have long since forgotten?

The similarities between the Nuu-chah-nulth and the Celts is sometimes eerily blatant. There are clearly cultural differences, true, but the respect for the natural world becomes a commonality between the two cultures that entirely prevails. It would seem that when people have to grow, gather, or hunt their own food that they are prepared to be more thankful – in general – and are able to find a greater meaning from the natural world around them. When a person relies on the life of a fish from the sea – instead of a breaded piece of flesh from a box – it comes with a certain sense of understanding, respect and gratitude. Idealistically, the animal or tree is thanked for its sacrifice and we humans can in turn remain humble.

I fully intend on incorporating some of the practices James described into my own life. Since I’ve returned from the trip, I’ve been saving the bones from the salmon we eat. I intend on casting them back into the ocean while giving thanks for the fish’s sacrifice. I like the idea of respecting my food in this way. It’s something I don’t focus on nearly enough.

The Nuu-chah-nulth teaching I take from this experience is simple, it’s environmental, and it’s profound. The law applies to all things from the spider to the wolf, from the darkest storm to the brightest day, from the twisted ancient tree to the brightest colored songbird. The teaching is Hishuk ish tsawalk, and it means:

Everything is one.

(Father James Swan Sr. and Grandfather Luke Swan*)

(Jessie and James Swan*)

* These images are not the author’s and are used only with permission from James Swan

Artist and Chief James Swan: on First Nations ghosts, prayer and black magic (Part 2/3)

(Take Back Our Children mural detail. James UuKwaqum Swan)

James, do the Nuu-chah-nulth people believe in wandering spirits, or are there First Nations ghosts?

Whether I believe in it or not, there are ghosts. In our culture ghosts are stuck. They are souls or spirits. One of the things that I was taught, is that there’s another realm where our spirits go into. Some people believe, like the Catholic for example, that there is a heaven (holds his hand up high) and a hell (holds his hand down low) on the other side. These people are stuck between heaven and hell.

Our souls go into another room, another realm, and are always met by three people; three other people that are a part of our family. Anyone who has died or has went slowly has seen someone like their father or even my father coming to greet them and show them the way. They were there waiting for them to show them the way.

Sometimes, people don’t see good things. My grandfather talks about it. He says there is a hell and there is a heaven, although I don’t know the name for it, but it’s something that my grandfather talks about.

All of the things we see, in our culture, in our heritage, he says that they happen for a reason. He also says that all of the things that you dream about can happen if you really truly believe. That’s one of the things. I went down to the United States, for example, to go see a friend of mine’s son who was in the hospital. I turned to one of our songs and I prayed for him and he got up. The doctor said he wasn’t supposed to do that. He was supposed to be in the hospital for the rest of his life. He got up and left the hospital. It might be psychological but if you believe in it…

In society you talk about being stubborn. When I go out hunting or I go out fishing and I get cold in my mind I will say, “I am going to be warm when I get home and have a nice warm bath,” and I am not cold. In the army, the first time that I had to run 13 km (8 miles) I knew I would finish it even though I had never run it before. I puked, but I did it. I am stubborn.

So when you talk about ghosts one of the things I always tell myself is that I will believe it when I see it. Whenever I hear of ghosts, or Sasquatch or anything I think that I will believe it when I see it. But when you hear the stories of what people have experienced, of seeing my father, who was seen by one of my other relatives, I am sometimes disappointed. I think why doesn’t he come see me the way he does in my dreams? That is one of the places, I believe, there is a place for our spirits. In our minds and in our dreams.

When you talk about dreams; things you’ve done before but you haven’t – like Deja Vu – or something you’ve dreamt about. You are wondering, for example, “I have been here before, I’ve done this before, I have asked this before and it is the first time that you have ever done it for real. I believe that someone has given me that thought. Whether it’s a soul, a lost soul, an ancestor, a father, a grandmother, they have gone on and have given that thought. I am not saying out-of-body but that they are visitors that were in those places that give us those thoughts, that Déjà vu.

So I really want to see a ghost. I really want to see it to believe it. When I listen to the stories of my father and my mother and everyone else talking about ghosts and spirits, these stories you can’t dismiss them. You can’t dismiss the elders because then you are calling them a liar and saying that they are full of shit because in my language that is what you are saying. They are not. They raised you, they taught you, they gave you everything they could and told you stories of their life and maybe their story of a ghost.

There is actually one, she was actually dressed like a witch in Ahousaht. There are two different stories about this witch dressed in black. We call her a witch because she was dressed in black. She had a black hat on. There is no face. We know it’s a girl even though it has no face on it. My grandfather saw it.

The first time I ever heard about this thing was when my grandfather saw it. There was a house fire at my mom and dad’s house and it burnt to the ground. My grandfather had been burnt inside and he went to my sister’s house. He had half his face burnt in the fire. The house burnt down when I was about sixteen years of age. What happened was that my grandfather was out on the deck – at my sisters – and he was looking down the hill. He said that he saw somebody then running away from that black hag, and my grandfather saw it yelling at them.

Another person experienced the same thing around the same time. They got so terrified that they jumped into the nearest house. They smashed a window and jumped in a bunk in the nearest house. That was probably about 30 years ago… quite a while ago.

My aunt talked about a thing too. She was reaching up into the attic once to grab an item she was going to sell, and a hand grabbed her wrist. She was fighting to get her hand out of there. It scared the bejesus out of her and she never did it again.

I also have a story of Jenny’s (sp?) Beach. There was an old lady that lived there and she lived there all by herself. They used to say that she used to talk to somebody and that somebody would carry wood and water for her. People witnessed the water and the wood come in there by itself so that she was taken care of. That was a long time ago my grandfather would talk about it.

Have you ever heard of stories about possession? Can a person become possessed by spirits in your culture?

Like I said before, my grandfather said we had a name for hell so my answer would be yes. I don’t think our people ever had possession before, though. Our culture was really strong before Europeans came.

One thing, people were not allowed to watch us during our cleansing whether we were in the ocean or up a mountain we never told anyone where our cleansing spot was. We never told them when we were going to go out and when we were going to come back. It was something that we did on our own; going up the mountain, finding our own pond or pool or going into the ocean in the morning in our own spot.

First Nations Ghosts — God’s Country. Near Ahousaht. 2012

We used to pray this way to get things right. Someone would pray to use the medicines to make him stronger, or to make him more powerful, or to conquer a whale, to kill a whale or a fur seal, or to do something that he wanted like being a warrior. These were the types of things he had to do to prepare himself. He had to fast for four days in order to do the stuff that he had to do when it comes to cleansing himself. In some cases you would see visions which would tell you something like what to do with your life, or how to do something, or give you songs in some cases or dances. All through fasting.

If somebody was watching you, one of the things we had to do was actually kill that person. This is because all of their bad stuff will be absorbed into us. You were talking about being possessed, possession. That is one of the things that I understand. Our culture tells us we should not have been there, that we should know better than to watch or to observe what that other person was doing to get things right.

Do people still fast?

I fast. It’s really hard not to eat for four days especially when we consider what we eat today. Back then it could have been easier because every day you had to go out for food but we usually had nothing. Back then we could smoke our fish but there was no refrigeration or anything.

I think if we don’t believe something our elders taught us now we are really missing something. It is important that we do not get off so easy. Otherwise you can become weak minded, because we are missing something in our life. Our teaching is Hishuk ish tsawalk, “everything is one.” It doesn’t just mean the resources we have it means the stuff we have inside of us too.

If we don’t deal with things like grief the right way it will leave a hole inside us and make us vulnerable. By dealing with things the right way, by having yatsu-yatsu and having the dance we deal with things the right way.

In the Nuu-chah-nulth culture are there such things as curses or people who can give you the evil eye?

They talk about black magic. Nobody likes to talk about them – I don’t know why – they are scared of them. One of the things we are told is that even a hair… My grandfather said to me, “You put your own hair away! You don’t trust anyone else! Every time you cut your hair you put the hair in the garbage and you tie it! You put your own hair away and you don’t trust anyone else!”

They will put a curse on you or hex you or whatever you want to call it. That’s the kind of thing my grandfather said to me in real life. I heard him saying this and I heard other people talk about it.

Like when you put your name on a container, like one on my boat that has James Swan on it. If somebody took something like that and they did something with it… well it had my name on it and it belonged to me and was mine. One of the things we are always taught is not to put your name on stuff you own. If somebody wants it bad enough they can take it.

That must have been difficult in the army?

(Laughs) Yeah! I have my name on everything!

Do you think anyone still believes in these things or practices them anymore?

Yeah, they do because they say that even some people in Ahousaht practice black magic or witchcraft or whatever you want to call it. Some people in our culture do.

All we are told is to pray if something bad happens. Pray for the people that you think are doing bad things. You never pray or wish them the same bad luck. You never do that because it will come back to you three times. So, if they do it to us you will see things happening to them really bad, and that is how you know it is them.

They pay a price for sending something off.

James Swan and Guy Louis Sr. — Artist and Chief James Uukwaqum Swan with Guy Louis Sr. at Tribal Canoe Journeys. 2012

More stories from Artist and Chief James UuKwaqum Swan next week regarding funerary rites, religion, and the mightiest of the mighty: the Thunderbird…

The Bat in Celtic Folklore

In the land of the Celts – from lonely moors to haunted castles –the bat has long been associated with witches, ghosts, and other tragic beings of the night…

In the 1949 Encyclopedia of Superstitions by Edwin and Mona Radford we find one such example: In Scotland, it was said that when a bat rose quickly from the ground and then descended again, that “the witches hour had come.” This witches hour was, of course, “the hour in which [the witches] have power over every human being under the sun who are not specially shielded from their influence.”

The bat in Celtic folklore wasn’t always bad, though. In A. W. Moore’s 1891 book Folk-lore of the Isle of Man we’re told, “fine weather is certain when bats fly about at sunset.” Likewise, Fredrick Thomas Elworthy reported in his 1895 book the Evil Eye that, “in Shropshire it is unlucky to kill a bat.” George Henderon, in the 1911 book Survivals in Belief Among the Celts, also said “the bat was regarded with awe in the midlands.”

“A bat came flying round and round us, flapping its wings heavily.” – the Bard Iolo Morganwg (1747 – 1826)

Sometimes, the bat could be a fairy (ghost or other discarnate spirit) in disguise. In Thomas Crofton Croker’s 1825 book Fairy Legends and Traditions of the South of Ireland we’re given one such example: The Phooka – who sometimes took the form of a bat – was basically a trickster-being who hijacked people’s bodies and took them out for a joy ride… a trick modern people might call possession. The story implies that it’s the soul being taken on the journey and not the physical body itself.

“The Phooka would take his victim on great adventures as far away as the moon, [he] compels the man of whom it has got possession, and who is incapable of making any resistance, to go through various adventures in a short time. It hurries with him over precipices, carries him up into the moon, and down to the bottom of the sea.”

Other mythical beings are also associated with the bat. In 1886, Charles Gould in Mythical Monsters identified the Celtic dragon’s wings as those of a bat as opposed to those of a bird. In the 1900 book Celtic Folklore: Welsh and Manx, by John Rhys, we also learn of the Cyhiraeth. “This spectral female used to be oftener heard than seen,” said Rhys. She was usually believed to be a death-messenger, similar to the Banshee, but one who was more likely to be heard than seen. If the title or name of a person could not be heard and understood clearly, then it was assumed that the hearer of the Cyhiraeth’s message would die themselves. Sometimes, instead of words, she would flap her wings against a window at night as a warning that death was coming. The source Rhys quoted in the book said that these wings were leathery and bat-like.

Bat in Celtic Folklore — Chiroptera. Ernst Haeckel. 1904

The greatest surviving tale of the bat, however, is the story of the shape-shifting enchantress Tehi Tegi found in A. W. Moore’s 1891 Folk-lore of the Isle of Man:

“A famous enchantress, sojourning in this Island, had by her diabolical arts made herself appear so lovely in the eyes of men that she ensnared the hearts of as many as beheld her… When she had thus allured the male part of the Island, she pretended one day to go a progress through the provinces, and being attended by all her adorers on foot, while she rode on a milk-white palfrey, in a kind of triumph at the head of them.

She led them into a deep river, which by her art she made seem passable, and when they were all come a good way in it, she caused a sudden wind to rise, which, driving the waters in such abundance to one place, swallowed up the poor lovers, to the number of six hundred, in their tumultuous waves. After which, the sorceress was seen by some persons, who stood on the shore, to convert herself into a bat, and fly through the air till she was out of sight, as did her palfrey into a sea hog or porpoise, and instantly plunged itself to the bottom of the stream.”

In this way, the enchantress Tehi Tegi was able to capture the hearts of men through her otherworldly beauty, before dissolving into the shadows in the form of a bat. This, of course, was only after she’d sacrificed the 600 worshippers she had come for in the first place.

In modern times, the bat has become emblematic of Halloween. Halloween, as we know, is the descendent of the Celtic holiday Samhain. In this way, the bat has now become an object of festive tradition instead of a creature loathed or feared.

The bat in Celtic folklore hasn’t lost all of its dark powers completely, however. In Ireland, it’s still said that, “bats commonly become entangled in women’s hair… if a bat escapes carrying a strand of hair, then the woman is destined for eternal damnation[i].” Some people also believe that a bat entering into the home is a sure sign that death will soon follow[ii].

If you’re a lowly man, you could be in trouble if this particular bat portends the arrival of the mighty Tehi Tegi. In this case, the Bat in Celtic folklore might signify a dark destruction for you, as well.

[i] http://www.rte.ie/radio/mooneygoeswild/factsheets/mammals/index2.html

[ii] http://www.batcon.org/index.php/media-and-info/bats-archives.html?task=viewArticle&magArticleID=573

Top image commons.wikimedia.org/wiki/File:Taphozous_nudiventris.jpg

The Banshee: Ghost of the Celts

The Banshee’s arguably the most famous ghost of them all, and probably the least understood.

“When the Banshee calls she sings the spirit home. In some houses still a soft low music is heard at death.” – George Henderson 1911 (Survivals in Belief Amongst Celts)

There’s an Irish tradition promoting the Banshee as only ever interacting with certain families. Although folklorists have also made this statement in the past, it’s entirely false. The Banshee’s known by many different names, was encountered in many varied forms, and was believed to have existed by a wide array of people[i].

In Ireland, the Banshee is also called Banshie, Bean Si, Bean Sidhe, and Ban Side amongst other names. A great deal of surviving Banshee lore comes from outside of Ireland, however. In Scotland, for example, the Banshee may be referred to as Ban Sith or Bean Shith. On the Isle of Mann she’s called Ben Shee, while the Welsh call her close sister Cyhyraeth[ii].

The she in Banshee, or sidhe, suggests and older source for the stories. The sidhe were the old gods who had fled the Irish invaders to live inside of the hollow hills. They were also known as the Tuatha De Danaan or “the fair folk.”

“Banshee: A female wraith of Irish or Scottish Gaelic tradition thought to be able to foretell but not necessarily cause death in a household.” – James MacKillop (Oxford Dictionary of Celtic Mythology)

In the 1887 book Ancient Legends, Mystic Charms, and Superstitions of Ireland by Lady Wilde, we’re told that the Irish Banshee was more likely to be beautiful, while the Scottish Banshee was more likely to appear in the image of an older crone-like woman. Like most things in Celtic lore, however, this wasn’t always consistent.

The Banshee would usually warn of death by: wailing, appearing as an apparition, playing or singing music, tapping on a window in the form of a crow, be seen washing body parts or armor at a stream, knocking at the door, whispering a name, or by speaking through a person that she had already possessed – a host or medium[iii]. The noble families of Ireland generally viewed the spirit’s attendance as a great honour. Some sources do say that the Banshee served only five Irish families, but others say that several hundred families had these spirits attached to them[iv]. The five families usually stated to have had Banshee attendants are the O’Neils, the O’Brians, the O’Gradys, the O’Conners, and the Kavanaghs. Many stories, however, are of other families.

The Ó Briains’ Banshee was thought to have had the name of Eevul[v], or Aibhill as she is called in the book True Irish Ghost Stories. Likewise, a great bard of the O’Connelan family had the goddess Aine (sometimes called Queen of Fairy), attend him in the role of a wailing Banshee in order to foretell – and honour – his death[vi]. Cliodhna (Cleena) is a goddess-like Munster Banshee, who people claimed was originally the ghost of a “foreigner.” Most Banshees remained nameless, however.

The description of the Banshee varies a great deal throughout the many accounts. If she was young she often had red hair, but she could have “pale hair” as well. She was often described as wearing white, but sometimes she could be seen wearing green or other colors such as black or grey. Red shoes were sometimes mentioned, but so was a silver comb,[vii] which she either ran through her hair or left on the ground to capture some curious passerby. Most described her eyes as being red from crying, or keening, or to be menacing and evil looking. The eyes were also often said to be blue. In J.F. Campbell’s 1890 Popular Tales of the West Highlands, the Banshee was said to have webbed feet like a water creature. Sometimes she was wrapped in a white sheet or grey blanket – a statement that reveals an older funerary tradition and a possible source for the modern white sheet-ghosts of Halloween.

In True Irish Ghost Stories we’re told that the Banshee could not by seen by “the person whose death it [was] prognosticating.” This statement is not consistent with all of the stories either:

“THEN Cuchulain went on his way, and Cathbad that had followed him went with him. And presently they came to a ford, and there they saw a young girl thin and white-skinned and having yellow hair, washing and ever washing, and wringing out clothing that was stained crimson red, and she crying and keening all the time. ‘Little Hound,’ said Cathbad, ‘Do you see what it is that young girl is doing? It is your red clothes she is washing, and crying as she washes, because she knows you are going to your death against Maeve’s great army.’” – Lady Gregory 1902 (Cuchulain of Muirthemne – retelling of 12^th CE)

The Banshee – who’s often said to have her roots in stories of Morrigan the Irish war goddess[viii] – could also follow families abroad. One famous story regarding the O’Grady family takes place along the Canadian coastline where two men die[ix]. St. Seymour shares another tale in which a partial Irish descendent sees a Banshee on a boat in an Italian lake. In Charles Skinner’s 1896 Myths and Legends of Our Own Land we’re also told of a South Dakota Banshee living in the United States.

The Banshee could also be a trickster of sorts. She was said to mess with “the loom” in Alexander Carmichael’s 1900 Carmina Gadelica. There’s even a blessing in the section, which is chanted over the item. In W.Y. Evens-Wentz’ 1911 Fairy Faith in Celtic Countries we’re told of a Banshee who could be placated by giving her barley-meal cakes on two separate hills. This action reminds us of the tithes often left for other trickster fairies, and doesn’t seem to be a customary gift one would leave for a ghost. As Katherine Briggs once said[x], however, fairies fall into two categories, “diminished gods and the dead.” Unfortunately, our modern conception of fairies does little to remind us that either one of these forms would be considered as a spirit-being today. As Evans-Wentz further explains:

“It is quite certain that the banshee is almost always thought of as the spirit of a dead ancestor presiding over a family, though here it appears more like the tutelary deity of the hills. But sacrifice being thus made, according to the folk-belief, to a banshee, shows, like so many other examples where there is a confusion between divinities or fairies and the souls of the dead, that ancestral worship must be held to play a very important part in the complex Fairy-Faith as a whole.” – W.Y. Evans-Wentz 1911 (Fairy Faith in Celtic Countries)

The Banshee being attached to a certain family could be extremely beneficial and would have not been seen as a negative. As already stated, any family would’ve been seen as extremely important if a Banshee (or several) attended them. In George Henderson’s 1911 Survival in Belief Amongst Celts, a Banshee, or Maighdeann Shidhe, even gave the “Blue Stone of Destiny” to the Scottish hero Coinneach Odhar. In return for favours, however, it would’ve been extremely important to honour these spirits whenever possible, either out of respect for the Banshee, or from a place of fear in order to placate them.

In modern times, the Banshee became associated more and more with evil. As a portent of death she shared many things in common with the approaching Carriage of Death, the death candles, Ankou[xi] or even with the Grim Reaper. In her more ancient visage, she could easily be compared to the Norse Valkyrie (as the Morrigan often is) or to any other Shieldmaiden whose task it was to collect the dead[xii]. To the commoner of modern times, such a role was reserved for the Angels of God and for the Holy Church alone.

Furthermore, the Banshee – like other mystic beings of Celtic lore – was also able to appear in various non-human forms. A fact which would later make her seem in league with the devil:

“The Banshee is dreaded by dogs. She is a fairy woman who washes white sheets in a ford by night when someone near at hand is about to die. It is said she has the power to appear during day-time in the form of a black dog, or a raven, or a hoodie-crow.” – Donald MacKenzie 1917 (Wonder Tales From Scottish Myth & Legend)

Whether the Banshee does, or ever did, exist is a matter of conjecture. One thing is certain, however, the most famous ghost of them all is the one in which few people actually know anything about. The Banshee was more than a shrieking omen of death. In fact, individual Banshees appeared and behaved quite differently from one another in different stories. Her attachment to a particular family was a relationship that was embraced by the Celtic people with pride, and with honour. Her haunting of a particular place, on the other hand, was met with wary bribes. An unknown Banshee – like a stray dog – could have been seen as something quite different altogether. It would have been this Banshee that brought with it fear – which was usually seen as nothing short of a greeting from death itself.

The Banshee in Celtic folklore seems much more interesting, when we realize that many of our modern ghost stories share the exact same elements. A deceased female relative forewarning death, a disembodied voice, a spirit attached to a particular family, or a haunted landmark may not seem to have anything to do with a Banshee today, but none of these stories are really all that different from the old ones at all. Like it or not, in modern folklore the Banshee still remains. It’s only our terminology that has changed.

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[i] James MacKillop. Oxford Dictionary of Celtic Mythology. 1998.

[ii] (ibid)

[iii] St. John Seymour and Harry Neligan. True Irish Ghost Stories. 1914.

[iv] James MacKillop. Oxford Dictionary of Celtic Mythology. 1998.

[v] Thos Westrop. Folklore. 1910.

[vi] W.Y. Evans-Wentz. The Fairy Faith in Celtic Countries. 1911.

[vii] This may be an overlap with the mermaid, which history likewise seems to have forgotten was also a spirit.

[viii] James MacKillop. Oxford Dictionary of Celtic Mythology. 1998.

[ix] This would most likely be referring to the east coast but could also be the west coast, as well.

[x] Katherine Briggs. The Fairies in Tradition and Literature. 1967.

[xi] http://en.wikipedia.org/wiki/Ankou

[xii] http://en.wikipedia.org/wiki/Shieldmaiden

Owl of the Celts: Ancient Bride of the Dead

The Owl in Celtic lore is a creature of shadows and the Otherworld. It’s rarely mentioned in myth, legend, or folklore, but when it is it’s usually spoken of in hushed whispers – accompanied by a warning.

In Lady Charlotte Guest’s 1877 translation of the 12^th Century Mabinogion, the Owl’s origins are described in detail. Within the story of Math Son of Mathonwy, the god-like figure Gwydion decides that he must find a bride for his nephew Lleu. The curse upon Lleu, however, is that he cannot ever take on a human wife. To help Lleu out, Math and Gwydion create a woman for him out of flowers. They name her Blodeuedd which is said to mean “Flower Face.” Unfortunately, the new bride betrays Lleu and attempts to have him killed by her new love interest. The assassination attempt fails, however, and the lover is eventually killed. Gwydion then places a curse upon Blodeuedd:

“And they were all drowned except Blodeuwedd herself, and her Gwydion overtook. And he said unto her, ‘I will not slay thee, but I will do unto thee worse than that. For I will turn thee into a bird; and because of the shame thou hast done unto Llew Llaw Gyffes, thou shalt never show thy face in the light of day henceforth; and that through fear of all the other birds. For it shall be their nature to attack thee, and to chase thee from wheresoever they may find thee. And thou shalt not lose thy name, but shalt be always called Blodeuwedd.’ Now Blodeuwedd is an owl in the language of this present time, and for this reason is the owl hateful unto all birds. And even now the owl is called Blodeuwedd.”

In another tale[i], the poet Taliesin asks an Owl about her origins. “She swears by St. David” that she’s the daughter of the Lord of Mona, and that Gwydion son of Don transformed her into an Owl.

There’s a final Owl tale in the Mabinogion–in the story of How Culhwch Won Olwen. While searching for the missing Mabon[ii], some of Arthur’s men are forced to seek out the five oldest living animals and inquire as to his whereabouts. When they eventually do meet the Owl, they discover the bird does not know of the Mabon’s location either. The Owl knows of an animal even older than itself, however, and propels the seekers further along their journey.

In Celtic Symbols, by Saibne Heinz, we’re told of the Sheela na gig, which are “figurative carvings of naked women displaying an exaggerated vulva[iii].” The Sheela na gig are most often 12th-century gargoyle-like sculptures found upon churches. Saibne Heinz claims that[iv], “Some people suspect a resemblance to Owls.”

The Owl is also sometimes believed to represent the Cailleach, the primordial Celtic hag goddess. Philip Carr Gomm, in the Druid Animal Oracle, makes the following statement:

“Because the Owl is sacred to the Goddess in her crone-aspect, one of its many Gaelic names is Cauilleach-oidhche (Crone of the Night). The barn Owl is Cauilleach-oidhche gheal, “white old woman of the night.” The Cailleach is the goddess of death, and the owl’s call was often sensed as an omen that someone would die.”

The Celtic Owl is almost always female. In one Welsh tale, for example (also found in Celtic Symbols), an Eagle searches for a wife. After finally determining that the 700-year-old[v] Owl came from a good family, he hastily marries her.

In Padraic Colum’s King of Ireland’s Son, published in 1916, the Owl is in servitude of evil. The King of Ireland’s Son is led to a cabin by an unusual white Owl. The bird communicates with him by flapping her wings three times. The King of Ireland’s Son soon discovers the Owl is in service of the Enchanter of the Black Back-Lands’ daughter, who just happens to be a shapeshifting swan.

In the notes section of the Mabinogion we’re told the Owl is sometimes seen as the bird of Gwyn ab Nudd, the King of the Faerie. In the 1917 Wonder Tales of Scottish Myth by Donald MacKenzie, we learn of another fairy, a “fairy exile,” called “The Little Old Man” or “The Little Old Man of the Barn.” This wizened looking spirit-being is described as wearing a single white Owl feather in his cap.

In the 1913 Book of Folk-Lore, by Saibne Baring-Gould, we stumble upon a Celtic ghost story, which speaks of the Owl:

“My great-great-grandmother after departing this life was rather a trouble in the place. She appeared principally to drive back depredators on the orchard or the corn-ricks. So seven parsons were summoned to lay her ghost. They met under an oak-tree that still thrives. But one of them was drunk and forgot the proper words, and all they could do was to ban her into the form of a white owl. The owl used to sway like a pendulum in front of Lew House every night till, in an evil hour, my brother shot her. Since then she had not been seen.”

In the 1914 True Irish Ghost Stories by St. John Seymour and Harry Neligan, we find another reference to an Owl spirit:

“A death-warning in the shape of a white Owl follows the Westropp family. The last appeared, it is said, before a death in 1909, but as Mr. T.J. Westropp remarks, it would be more convincing if it appeared at places where the white Owl does not nest and fly out every night.”

The belief that the Owl’s an evil omen is not necessarily tied to just one family, however. In the 1825 Fairy Legends and Traditions of South Ireland, by Thomas Croker, we’re told that seeing “the corpse-bird,” or screech Owl, always foretold of a death. The author compares these sightings to those of the “corpse-lights” which were also said to be seen around the time of death. In the 1881 British Goblins by Wirt Sikes, we’re also told that a Screech Owl’s cry near a sickbed foreshadowed a death:

“This corpse-bird may properly be associated with the superstition regarding the screech-owl, whose cry near a sick bed inevitably portends death.”

Sometimes, the Owl warns of misfortune short of death. In the 1900 Carmina Gadelica by Alexander Carmicheal, for example, it’s said that hearing the “screech” of the Owl meant that the whole year “would not go well.”

Up until the 1950s, Owls were nailed to barn doors as a ward against evil. Strangely enough, it was a common belief that to fight evil one had to sometimes use evil against itself. In this case, the Owl was believed to be a ward against storms, thunder, and lightning[vii].

So it can be summarized that the Owl of the Celts – being a bird associated with twilight – appears white in many of the old texts. It’s is almost always female, as well. The beautiful and Otherworldly Blodeuwedd, for example, was turned into an Owl as punishment for the attempted murder of her husband. Other stories speak of the great age of the Owl, or fear her as a messenger of death. Philip Carr Gomm points out that there’s a direct link between the Cailleach, the Celtic hag goddess, and the Owl, as well.

Could it be a coincidence then, that the only story of the Owl being young and beautiful is the oldest story of them all? Perhaps it is. Then again, perhaps it is not.

The Owl is often associated with Halloween. This modern holiday is commonly believed to be a direct descendent of Samhain, a Celtic fire festival (image: allfreelogo.com)

[i] As told in the notes section of the Mabinogion.

[ii] The Mabon is described as the divine Celtic youth. The Encyclopedia of Celtic Wisdom. Caitlin and John Mathews.

[iii] http://en.wikipedia.org/wiki/Sheela_na_gig

[iv] Heinz does not reference this claim.

[v] The story actually says she was already old at 700.

[vii] http://www.telegraph.co.uk/earth/3301816/Barn-owl-is-Britains-favourite-farmland-bird.html article provided by @sophiacandle http://divinecommunity.wordpress.com/

The Raven and Crow of the Celts – Part II: Fairytales and Folklore

by Karyn Dunbar, gallery accessed by clicking on image

“The Raven is equally a bird of omen, Raven-knowledge, or wisdom being proverbial” – George Henderson. (Survival in Belief Amongst Celts. 1911)

Many Celtic Fairytales contain remnants of the old stories of Gods and Goddesses [part I]. In Donald Mackenzie’s 1917 Wonder Tales of Scottish Myth, for example, we’re told that the Banshee can appear as a black dog, a Raven, or a Hoodie Crow during the day. The older spelling of Banshee was Bean Sidhe. The word Sidhe is usually used in relation to the Tuatha De Danaan, Old Ireland’s pre Christian deities[i].

Thomas Croker claimed, in his 1825 book Fairy Legends of South Ireland, that the Leprechaun “properly written” was Preachan. Croker said that the name meant, “Raven.”

In the 1773 book Scottish Fairy and Folk Tales by Sir. George Douglas, we find a story reminiscent of much older shapeshifting myths when a man’s wife turns herself into a Raven to avoid some ravenous dogs. The same power of transformation is possessed by the Witches of Mull in George Henderson’s 1911 book, Survival in Belief Amongst Celts. The most famous Witch of Mull was Doideag, a powerful sorceress who some believed sank the Spanish Armada[ii].

There are many fairytales in which a person is turned into a Raven, or Crow, as part of a curse. In Joseph Jacob’s 1894 More Celtic Fairytales, for example, a man is turned into a Raven when his wife strikes him. Usually, however, the Raven’s curse is somehow related to “the son of a king” such as the two stories which are found in J.F. Campbell’s 1890 Popular Tales of West Highlands.

In the story of the Battle of the Birds, found in Joseph Jacob’s earlier 1892 book Celtic Fairy Tales, a king’s son happens upon a fierce battle. All of the other creatures have already fled the battlefield or are dead, except for a black Raven and a snake locked in mortal combat. The king’s son aids the Raven and kills the snake. The Raven then leads the king’s son over nine bens, glens and mountain moors in one day, six on the following day, and three on the final day. On the third morning the Raven has disappeared and a “handsome lad” is standing in his place. This boy claims that an evil druid had put a curse on him, transforming him into a Raven. As thanks, for saving his life and lifting the curse, the Raven-boy gives the king’s son a gift of “a bundle,” which contains in it a Castle and an Apple orchard.

In Popular Tales of West Highlands is the story of The Hoodie Crow. In it, the youngest of three sisters agrees to marry a Crow. Once married, she discovers that her husband is really a handsome man – of course. Due to her love, the curse becomes partially lifted and the third daughter is forced to decide if she wants her husband as a man or as a Crow during the day. The bride eventually decides that her husband will be a man during the day and a Crow at night.

“The Crow was a bird of darkness. He was always associated with the man skilled in Black Airt [sic]” – Walter Greger (Notes on Folklore of Northeast Scotland. 1881)

In folklore, the Raven and Crow of the Celts can be somewhat of a guardian angel, as well. Such is the case with the Crow found in Joseph Jacob’s Celtic Fairy Tales. In it, a talking bird appears to a man who’s having problems with a leaky sieve (we all know what that’s like). The Crow tells the man to use red clay from the bottom of the river to repair the sieve. The man does what the crow suggests and the sieve no longer leaks.

The Raven and Crow sometimes has human-like abilities, similar to the Raven found in First Nation myths of the Pacific Northwest. In one Celtic story, for example, a Raven is chewing tobacco[iii], in another, hundreds of Ravens are engaged in a semi-formal dance[iv].

There’s also an interesting story found in the 1887 book Ancient Legends, Mystic Charms, and Superstitions of Ireland by Lady Wilde. A man steals some Raven’s eggs and boils them. He then places the eggs back in the nest. The Raven returns to the nest, discovers the cooked eggs, and then quickly leaves. The Raven eventually returns with a magic stone, which she rubs all over the boiled eggs. Through this action the eggs are restored to their previous state. The man, as he’d planned all along, then steals the magic stone from the Raven intending to use it for his own personal gain (a Leprechaun-like story).

Besides the many fairytales and folk stories, Raven proverbs are also scattered throughout the old texts:

A Raven hovering over a cow meant that there was “a blight” upon the animal (Joseph Jacobs. More Celtic Fairytales. 1894).
A departing soul sometimes took on the form of a Raven (George Henderson. Survival in Belief Amongst Celts. 1911).
If a Raven was present when somebody died, it was said to be the Devil retrieving his or her soul. If the bird present was a White Dove, however, it meant that the person had obtained salvation (Thomas Croker. Fairy Legends of South Ireland. 1825).
A Crow on a house indicated that someone would die (Walter Greger. Notes on Folklore of Northeast Scotland. 1881).
“The howling of a dog at night, and the resting of a Crow or Magpie on the house-step are signs of death (Andrew Lang. Prophecies of Brahan Seer. 1899).”
A Raven tapping three times on a windowpane foretold the death of an occupant (John Seymour. True Irish Ghosts. 1914).
“If Ravens were cawing about the house it is a sure sign of death, for the Raven is Satan’s own bird (Lady Wilde. Ancient Legends, Mystic Charms, and Superstitions of Ireland. 1887).”
“The Crow and Black Hen are ominous of evil (ibid).”
“It is unlucky to meet a Magpie… when going on a journey (ibid).
The Raven prepared “his nest” on St. Bride’s Day and would have a chick by Easter. “If the Raven has not he has his death (Alexander Carmichael. Carmina Gadelica – Vol I. 1900).”
The Devil could appear as a Raven and would land upon a person’s head in order to possess their bodies (St. John Seymour. Irish Witchcraft and Demonology. 1913).
“What is blacker than a Raven?” “There is Death (J.F. Campbell. Popular Tales of West Highlands: Vol III. 1890).”
“The Raven sometimes brings aid to man (J.F. Campbell. Popular Tales of West Highlands: Vol I. 1890).”
“The Raven, the Crow, and the Serpent, have appeared as transformed beings of superior power (J. F. Campbell. Popular Tales of West Highlands. 1890).”
“Give a piece to a Raven and he will come again (A.W. Moore. Folklore of the Isle of Man. 1891).”
To protect young goats, or kids, Scottish Highlanders often gave libations and cakes to the Crow who they claimed often “molested” them (Charles Squire. Celtic Myth and Legend. 1905).
There is a Scottish chant, “There to thee Raven spare my kids!” that’s used to protect young goats (Alexander Carmichael. Carmina Gadelica – Vol I. 1900)
It is a curse to leave a dead Crow (or other creature) on a hearth (George Henderson. Survival in Belief Amongst Celts. 1911).
“The day will come when a Raven attired in plaid and a bonnet, will drink his fill of human blood on ‘Fionn-bheinn,’ three times a day, for three successive days… the Blood of the Gael from the Stone of Fionn (Andrew Lang. Prophecies of Brahan Seer. 1899).”

Over time, the Raven and Crow of the Celts became an evil bird. It should be no surprise then, that the Raven or Crow may also be a witch in disguise, or the devil himself. In the 1913 book Irish Witchcraft and Mythology by St. John Seymour, a witch on “the gallows” suddenly disappears. In her place is noted a coal-black Raven. In volume 2 of Popular Tales of West Highland, a “gentleman” turns himself into a Raven. The story implies that this man the Devil himself.

The Raven and Crow of the Celts often represented the darker aspects of life. It’s no wonder then, that these shadow-birds continue to fascinate our imaginations to this day. These clever birds have always seemed distinguished, compared to their less intelligent bird-cousins. Some crows even make and use tools. Both the Crow and Raven have always been seen as symbols of darkness, death, and the ignorance of the unknown. Now considered one of the most intelligent creatures on the planet, the Corvus has never given up feasting upon the dead. Good reasons that the birds continue to fascinate and intimidate us to this day.

[i] James MacKillop. Oxford Dictionary of Celtic Mythology. 2000

[ii] ibid.

[iii] Alexander Carmicheal. Carmina Gadelica – Vol IV. 1900

[iv] Lady Wilde. Ancient Legends, Mystic Charms, and Superstitions of Ireland. 1887