A BOOK OF THE BEGINNINGS

END NOTES TO VOLUME 1

[1] [Waitz, Anthropologie der Naturvolker, vol. 2, p. 197. 'In Africa, in Galam, a boy and girl used to be buried alive before the great gate of the city to make it impregnable, a practice once executed on a large scale by a Bambarra tyrant; while in Great Bassam and Yarriba such sacrifices were usual at the foundation of a house or village.' From Tylor, Primitive Culture, vol. 1, p. 106.]

[2] [Lepsius, Denkmaler, vol. 3, p. 64 a.]

[3] [Statistical Account of Scotland, vol. 1. 507. '"The minister of Meigle parish, having informed us that in the churchyard of Meigle are the remains of the grand sepulchral monument of Van era, called also Vanera, Wanor, and Guinevar, the British Helena," adds: "The fabulous Boece records a tradition prevailing in his time, viz. that if a young woman should walk over the grave of Vanora, she shall entail on herself perpetual sterility."' From Brand. See note below.]

[4] [Brand, Observations on Popular Antiquities, vol. 3, p. 274. 'Physical Charms.']

[5] [Massey is possibly confusing titles here. I believe he means Daily Life and Origin of the Tasmanians which discusses various Maori practises, but none with the participants bearing torches.]

[6] [Mitchell, Past in the Present, on the 'Clavie,' pp. 256-60. 'XIII. THE BURNING OF THE CLAVIE: CARRYING FIRE ROUND BOATS AND FIELDS.
There is a superstitious practice still existing at Burghead, which is called The Burning of the Clavie. No account of this curious ceremony is so good as that which appeared in the Banffshire Journal, and which Mr. Eobert Chambers has quoted in his Book of Days (vol. ii. p. 789). I reproduce it here almost in extenso.
    Mr. Chambers says "A singular custom, almost unparalleled in any other part of Scotland, takes place on New-year's Eve (old style) at the village of Burghead, on the southern shore of the Moray Firth, about nine miles from the town of Elgin. It has been observed there from time immemorial, and both its origin, and that of the peculiar appellation by which it is distinguished, still form matter of conjecture and dispute for antiquaries. The following extract from the Banffshire Journal presents a very interesting and comprehensive view of all that can be stated regarding this remarkable ceremonial:
    "Any Hogmanay afternoon, a small group of seamen and coopers, dressed in blue overfrocks, and followed by numbers of noisy youngsters, may be seen rapidly wending their way to the south-western extremity of the village, where it is customary to build the Clavie. One of the men bears on his shoulders a stout Archangel tar-barrel, kindly presented for the occasion by one of the merchants, who has very considerately left a quantity of the resinous fluid in the bottom. Another carries a common herring cask, while the remainder are laden with other raw materials, and the tools necessary for the construction of the Clavie. Arrived at the spot, three cheers being given for the success of the undertaking, operations are commenced forthwith. In the first place, the tar-barrel is sawn into two unequal parts; the smaller forms the groundwork of the Clavie, the other is broken up for fuel. A common fir prop, some four feet in length, called the 'spoke,' being then procured, a hole is bored through the tub-like machine, that, as we have already said, is to form the basis of the unique structure, and a long nail, made for the purpose, and furnished gratuitously by the village blacksmith, unites the two. Curiously enough, no hammer is allowed to drive this nail, which is 'sent home' by a smooth stone. The herring-cask is next demolished, and the staves are soon undergoing a diminution at both extremities, in order to fit them for their proper position. They are nailed, at intervals of about two inches all round, to the lower edge of the Clavie-barrel, while the other ends are firmly fastened to the spoke, an aperture being left sufficiently large to admit the head of a man. Amid tremendous cheering, the finished Clavie is now set up against the wall, which is mounted by two stout young men, who proceed to the business of filling and lighting. A few pieces of the split up tar-barrel are placed in a pyramidal form in the inside of the Clavie, enclosing a small space for the reception of a burning peat, when everything is ready. The tar, which had been previously removed to another vessel, is now poured over the wood; and the same inflammable substance is freely used, while the barrel is being closely packed with timber and other combustible materials, that rise twelve or thirteen inches above the rim.
    "By this time the shades of evening have begun to descend, and soon the subdued murmur of the crowd breaks forth into one loud, prolonged cheer, as the youth who was despatched for the fiery peat (for custom says no sulphurous lucifer, no patent congreve, dare approach within the sacred precincts of the Clavie) arrives with his glowing charge. The master-builder, relieving him of his precious trust, places it within the opening already noticed, where, revived by a blast from his powerful lungs, it ignites the surrounding wood and tar, which quickly bursts into a flame Formerly the Clavie was carried in triumph round every vessel in the harbour, and a handful of grain thrown into each, in order to insure success for the coming year; but as this part of the ceremony came to be tedious, it was dropped, and the procession confined to the boundaries of the town. As fast as his heavy load will permit him, the bearer hurries along the well-known route, followed by the shouting Burgheadians, the boiling tar meanwhile trickling down in dark sluggish streams all over his back. Nor is the danger of scalding the only one he who essays to carry the Clavie has to confront, since the least stumble is sufficient to destroy his equilibrium. Indeed, this untoward event, at one time looked on as a dire calamity, foretelling disaster to the place, and certain death to the bearer in the course of next year, not unfrequently occurs. Having reached the junction of two streets, the carrier of the Clavie is relieved ; and while the change is being effected, firebrands plucked from the barrel are thrown among the crowd, who eagerly scramble for the tarry treasure, the possession of which was of old deemed a sure safeguard against all unlucky contingencies. Again the multitude bound along ; again they halt for a moment as another individual takes his place as bearer a post for the honour of which there is no little striving. The circuit of the town being at length completed, the Clavie is borne along the principal street to a small hill near the northern extremity of the promontory called the 'Doorie' on the summit of which a freestone pillar, very much resembling an ancient altar, has been built for its reception, the spoke fitting into a socket in the centre. Being now firmly seated on its throne, fresh fuel is heaped on the Clavie, while, to make the fire burn the brighter, a barrel with the ends knocked out is placed on the top. Cheer after cheer rises from the crowd below, as the efforts made to increase the blaze are crowned with success.
    "Though formerly allowed to remain on the Doorie the whole night, the Clavie is now removed when it has burned about half an hour. Then comes the most exciting scene of all. The barrel is lifted from the socket, and thrown down on the western slope of the hill, which appears to be all in one mass of flame a state of matters that does not, however, prevent a rush to the spot in search of embers. Two stout men instantly seizing the fallen Clavie, attempt to demolish it by dashing it to the ground: which is no sooner accomplished than a final charge is made among the blazing fragments, which are all snatched up in an incredibly short space of time.
    "Up to the present moment, the origin of this peculiar custom is involved in the deepest obscurity."
    The main object in the observance of the superstitious ceremony just described was to secure the fruitfulness of the industry of the place in other words, to secure a good fishing. It acknowledges the existence of a power presiding over, or controlling, increase and fertility.
    Of course, as actually observed in our day, it is nothing more perhaps than an idle ceremony, an occasion for laughter and frolic without any meaning soberly attached to it. But, beyond doubt, as once practised, this would be otherwise. Even after all exact knowledge regarding the nature and origin of such a ceremony as the burning of the Clavie had been lost, there would naturally remain a real, though not an openly avowed belief, that it concerned the well-being of the community that it should be observed. Believing that this was probably true, it occurred to me that I should find in the Church Records of the district, if those of a sufficiently remote period had been preserved, some evidence of an effort on the part of the Church to suppress the ceremony by punishing those who took part in it. Accordingly, I visited the Rev. James Weir of Drainie, who is clerk of the Presbytery in which Burghead is situated, and with his help examined the Records. Relevant entries were soon discovered, and these were afterwards carefully extracted by Mr. Weir, who found other entries after a more minute search. I had also an opportunity, through the Rev. Dr. Brander and Mr. John Nicoll, of examining the Session Records of the parish of Duffus, in which Burghead is situated, and in these also references to the Clavie were found. From the Kirk-Session Records of the parish of Inveravon I also obtained an interesting entry through the Rev. Dr. Sellar of Aberlour.
    As briefly as I can, I shall indicate the character of the references to the Burning of the Clavie which occur in these Church Records.
    In the first allusion to the superstition in the existing Records of the Presbytery of Elgin (11th January 1655), the word Clavie does not occur. The ceremony is described as the carrying of fir torches about the boats. It is often spoken of much in the same way, both in these Records and in those of the Kirk-Sessions of Drainie and Duffus, even when the word Clavie occurs. For instance, it is called (23d December 1705) the "practice of carrie'mg lighted clevies or torches about y e boats" or carrying" a torch off candles about the boats." The people are charged with burning "their dames about their boats," or with kindling "a dame of Jirre" or "a candle" and going about the boats. In one entry the ceremony is described as burning torches crossing the boats therewith; but I do not find anything to show that the use of the word "crossing" in this entry had any special significance.
    It appears from these records that the burning of the clavie took place "on ye new yeires even," or on "ye last day of Dec r', or on "new yeires day."
It is often spoken of in these records that is about 200 years ago as an "old" custom, and is called a "heathenish and Idolatrous custome" a "Superstitious, Idolatrous and sinfule custome," an "abominable heathenish practice," and a "great and gross scandall and Idolatrous custome."
    The religious character of the ceremony is brought out by a statement in one of the entries (3d Feb. 1689), that, in addition to carrying fire round the boats, the people "did carrie meat and drink to the boat side, and did cast drink upon the boat." One man is accused of having "hade a burning clavie paying a superstitious worship, and blessing the boats, after the old hethnish custome, contrarie to all rules of Christianitie."]

[7] [Ibid., p. 151. 'Some of these wells have the names of Christian Saints attached to them, but I never knew a case in which there was any prayer or appeal to the Saint. Many of these wells were objects of adoration before the Christianising of the country.']

[8] [Ibid., p. 269. 'Since the same tale is told with many variations, it is possible that something of this kind did really happen; but that the virtues of the well have any connection with the story is improbable.
    Anderson, Fullarton, the New and Old Statistical Accounts, as well as the people of the place, derive the name of the island from a dedication to St. Mary. This remarkable error is first clearly pointed out in the "Origines Parochiales," though Pennant evidently had the right view when he speaks of it as the favoured isle of St. Maree, the patron of all the coast from Applecross to Lochbroom, and tells us that he, the saint, is held in high esteem and that the oath of the country is by his name. (Pennant, op. cit., p. 330.)']

[9] [Ibid., appendix, p. 267. 'In the autumn of last year (1859), while in the neighbourhood of Loch Maree, which has been well described, "in its barrenness and loneliness, as the most utterly savage and terrific of any part of this land of mountain and flood," I heard much of the marvellous virtues of a well on one of the smallest of the many richly wooded islands which rise in clusters out of its waters, and which so soften the grandeur and wildness of the scene, as to make the eye resting on that part of the Loch, see nothing there but an exquisite picture of calm beauty. So much was told to me of the power "unspeakable in cases of lunacy" possessed by these waters, that I resolved to satisfy curiosity by a visit.
    Eilean Maree or Innis Maree, is a small low island, with clean, gravelly shores, about half-way down the loch, not more than a quarter of a mile in its greatest diameter.']

[10] [Jer. 44:19. 'And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men?']

[11] [Prose Edda,  IX. 'Then said Gangleri: "Much indeed they had accomplished then, methinks, when earth and heaven were made, and the sun and the constellations of heaven were fixed, and division was made of days; now whence come the men that people the world?" And Hárr answered: "When the sons of Borr were walking along the sea-strand, they found two trees, and took up the trees and shaped men of them: the first gave them spirit and life; the second, wit and feeling; the third, form, speech, hearing, and sight. They gave them clothing and names: the male was called Askr, and the female Embla, and of them was mankind begotten, which received a dwelling-place under Midgard. Next they made for themselves in the middle of the world a city which is called Asgard; men call it Troy. There dwelt the gods and their kindred; and many tidings and tales of it havecome to pass both on earth and aloft. There is one abode called Hlidskjálf, and when Allfather sat in the high-seat there, he looked out over the whole world and saw every man's acts, and knew all things which he saw. His wife was called Frigg daughter of Fjörgvinn; and of their blood is come that kindred which we call the races of the Æsir, that have peopled the Elder Asgard, and those kingdoms which pertain to it; and that is a divine race. For this reason must he be called Allfather: because he is father of all the gods and of men, and of all that was fulfilled of him and of his might. The Earth was his daughter and his wife; on her he begot the first son, which is Asa-Thor: strength and prowess attend him, wherewith he overcometh all living things.' Brodeur's tr.]

[12] [Histories, bk. 4.190. 'The nomads bury those who die just in the same manner as the Hellenes, except only the Nasamonians: these bury bodies in a sitting posture, taking care at the moment when the man expires to place him sitting and not to let him die lying down on his back. They have dwellings composed of the stems of asphodel entwined with rushes, and so made that they can be carried about. Such are the customs followed by these tribes.' Tr. Macauley.]

[13] [Travels in Ireland, pp. 308-9. 'For good luck they spit upon the penny they receive, lest it may be enchanted and infected with ill luck. For good luck they dip their children in holy wells, or have recourse to various charms, when the ill luck of a look or of a mere word is upon them. Even adults, even men, have sometimes a dark and melancholy feeling that a spell of ill luck has been thrown around them by some person or other; and, among the various remedies they adopt to counteract it "for good luck," is this:—"Persuadent nempe mulierem, ut exhibeat iis quod mulieres secretissimum habent."
    There once were—and whatever was once in Ireland, one may be almost certain that it is still there—women, who made a profession of this, and who, whenever a young or old man was tormented by the idea of ill luck permitted him to try this means for good luck. These women were and are still, called Shilagh na Gigh: the origin of this name I have not been able to learn. It may be, however, that the belief gained ground that the mere image would be sufficient; and the priests, so thought an Irishman whom I questioned on this subject, did all in their power to increase this belief, in order to diminish the use of the original remedy itself. Female images were therefore made to answer the purpose of living women, and were also called Shilagh na Gigh. They were built into the side walls of the chapels, probably in order that thus they might be the more potent.']

[14] [Herodotus, Histories, bk. 101. 'The other kings, they said, were personages of no note or distinction, and left no monuments of any account, with the exception of the last, who was named Mæris. He left several memorials of his reign-the northern gateway of the temple of Vulcan, the lake excavated by his orders, whose dimensions I shall give presently, and the pyramids built by him in the lake, the size of which will be stated when I describe the lake itself wherein they stand. Such were his works: the other kings left absolutely nothing.' Tr., Rawlinson.
'As for the other kings, they could tell me of no great works which had been produced by them, and they said that they had no renown except only the last of them, Moris: he (they said) produced as a memorial of himself the gateway of the temple of Hephaistos which is turned towards the North Wind, and dug a lake, about which I shall set forth afterwards how many furlongs of circuit it has, and in it built pyramids of the size which I shall mention at the same time when I speak of the lake itself. He, they said, produced these works, but of the rest none produced any.' Tr., Macauley.]

[15] [Stuart, The Sculptured Stones of Scotland, pl. 124.]

[16] [The Domesday Book.]

[17] [Chronicle. It is more correctly SO[P]EREYE. See Metrical Chronicle, p. 5, line 63, 1887 ed.]