witches and fairy doctors receive their power from opposite dynasties; the witch from evil spirits and her own malignant will; the fairy doctor from the fairies, and a something—a temperament—that is born with him or her. the first is always feared and hated. the second is gone to for advice, and is never worse than mischievous. the most celebrated fairy doctors are sometimes people the fairies loved and carried away, and kept with them for seven years; not that those the fairies' love are always carried off—they may merely grow silent and strange, and take to lonely wanderings in the "gentle" places. such will, in after-times, be great poets or musicians, or fairy doctors; they must not be confused with those who have a lianhaun shee [leannán-sidhe], for the lianhaun shee lives upon the vitals of its chosen, and they waste and die. she is of the dreadful solitary fairies. to her have belonged the greatest of the irish poets, from oisin down to the last century.
those we speak of have for their friends the trooping fairies—the gay and sociable populace of raths and caves. great is their knowledge of herbs and spells. these doctors, when the butter will not come on the milk, or the milk will not come from the cow, will be sent for to find out if the cause be in the course of common nature or if there has been witchcraft. perhaps some old hag in the shape of a hare has been milking the cattle. perhaps some user of "the dead hand" has drawn away the butter to her own churn. whatever it be, there is the counter-charm. they will give advice, too, in cases of suspected changelings, and prescribe for the "fairy blast" (when the fairy strikes any one a tumour rises, or they become paralysed. this is called a "fairy blast" or a "fairy stroke"). [pg 147] the fairies are, of course, visible to them, and many a new-built house have they bid the owner pull down because it lay on the fairies' road. lady wilde thus describes one who lived in innis sark:—"he never touched beer, spirits, or meat in all his life, but has lived entirely on bread, fruit, and vegetables. a man who knew him thus describes him—'winter and summer his dress is the same—merely a flannel shirt and coat. he will pay his share at a feast, but neither eats nor drinks of the food and drink set before him. he speaks no english, and never could be made to learn the english tongue, though he says it might be used with great effect to curse one's enemy. he holds a burial-ground sacred, and would not carry away so much as a leaf of ivy from a grave. and he maintains that the people are right to keep to their ancient usages, such as never to dig a grave on a monday, and to carry the coffin three times round the grave, following the course of the sun, for then the dead rest in peace. like the people, also, he holds suicides as accursed; for they believe that all its dead turn over on their faces if a suicide is laid amongst them.
"'though well off, he never, even in his youth, thought of taking a wife; nor was he ever known to love a woman. he stands quite apart from life, and by this means holds his power over the mysteries. no money will tempt him to impart his knowledge to another, for if he did he would be struck dead—so he believes. he would not touch a hazel stick, but carries an ash wand, which he holds in his hand when he prays, laid across his knees; and the whole of his life is devoted to works of grace and charity, and though now an old man, he has never had a day's sickness. no one has ever seen him in a rage, nor heard an angry word from his lips but once, and then being under great irritation, he recited the lord's prayer backwards as an imprecation on his enemy. before his death he will reveal the mystery of his power, but not till the hand of death is on him for certain.'" when he does reveal it, we may be sure it will be to one person only—his successor. there are several such doctors in county sligo, really well up in herbal medicine by all accounts, and my friends find them in their own counties. [pg 148] all these things go on merrily. the spirit of the age laughs in vain, and is itself only a ripple to pass, or already passing, away.
the spells of the witch are altogether different; they smell of the grave. one of the most powerful is the charm of the dead hand. with a hand cut from a corpse they, muttering words of power, will stir a well and skim from its surface a neighbour's butter.
a candle held between the fingers of the dead hand can never be blown out. this is useful to robbers, but they appeal for the suffrage of the lovers likewise, for they can make love-potions by drying and grinding into powder the liver of a black cat. mixed with tea, and poured from a black teapot, it is infallible. there are many stories of its success in quite recent years, but, unhappily, the spell must be continually renewed, or all the love may turn into hate. but the central notion of witchcraft everywhere is the power to change into some fictitious form, usually in ireland a hare or a cat. long ago a wolf was the favourite. before giraldus cambrensis came to ireland, a monk wandering in a forest at night came upon two wolves, one of whom was dying. the other entreated him to give the dying wolf the last sacrament. he said the mass, and paused when he came to the viaticum. the other, on seeing this, tore the skin from the breast of the dying wolf, laying bare the form of an old woman. thereon the monk gave the sacrament. years afterwards he confessed the matter, and when giraldus visited the country, was being tried by the synod of the bishops. to give the sacrament to an animal was a great sin. was it a human being or an animal? on the advice of giraldus they sent the monk, with papers describing the matter, to the pope for his decision. the result is not stated.
giraldus himself was of opinion that the wolf-form was an illusion, for, as he argued, only god can change the form. his opinion coincides with tradition, irish and otherwise.
it is the notion of many who have written about these things that magic is mainly the making of such illusions. patrick kennedy tells a story of a girl who, having in her hand a sod of [pg 149] grass containing, unknown to herself, a four-leaved shamrock, watched a conjurer at a fair. now, the four-leaved shamrock guards its owner from all pishogues (spells), and when the others were staring at a cock carrying along the roof of a shed a huge beam in its bill, she asked them what they found to wonder at in a cock with a straw. the conjurer begged from her the sod of grass, to give to his horse, he said. immediately she cried out in terror that the beam would fall and kill somebody.
this, then, is to be remembered—the form of an enchanted thing is a fiction and a caprice.
