Archaeological Essays Part 14

_Curing-Stone of St. Columba._

"About the same time the venerable man, from motives of humanity, besought Brochan the Druid to liberate a certain Irish female captive, a request which Brochan harshly and obstinately refused to grant. The Saint then spoke to him as follows:--'Know, O Brochan, know, that if you refuse to set this captive free, as I desire you, you shall die before I return from this province.' Having said this in presence of Brude the king, he departed from the royal palace and proceeded to the river Nesa, from which he took a white pebble, and showing it to his companions, said to them:--'Behold this white pebble, by which G.o.d will effect the cure of many diseases.' Having thus spoken, he added, 'Brochan is punished grievously at this moment, for an angel sent from heaven, striking him severely, has broken in pieces the gla.s.s cup which he held in his hands, and from which he was in the act of drinking, and he himself is left half dead. Let us await here, for a short time, two of the king's messengers, who have been sent after us in haste, to request us to return quickly and relieve the dying Brochan, who, now that he is thus terribly punished, consents to set his captive free.'

"While the saint was yet speaking, behold, there arrived as he had predicted, two hors.e.m.e.n, who were sent by the king, and who related all that had occurred, according to the prediction of the saint--the breaking of the drinking goblet, the punishment of the Druid, and his willingness to set his captive at liberty. They then added:--'The king and his councillors have sent us to you to request that you would cure his foster father, Brochan, who lies in a dying state.'

"Having heard these words of the messengers, Saint Columba sent two of his companions to the king, with the pebble which he had blessed, and said to them; 'If Brochan shall first promise to free his captive, immerse this little stone in water and let him drink from it, but if he refuse to liberate her, he will that instant die.'

"The two persons sent by the saint proceeded to the palace and announced the words of the holy man to the king and to Brochan, an announcement which filled them with such fear, that he immediately liberated the captive and delivered her to the saint's messengers."

The stone was then immersed in water, and in a wonderful manner, and contrary to the laws of nature, it floated on the water like a nut or an apple, nor could it be submerged. Brochan drank from the stone as it floated on the water, and instantly recovered his perfect health and soundness of body.

"This little pebble (adds Ad.a.m.nan) was afterwards preserved among the treasures of the king, retained its miraculous property of floating in water, and through the mercy of G.o.d effected the cure of sundry diseases. And, what is very wonderful, when it was sought for by those sick persons whose term of life had arrived it could not be found. An instance of this occurred the very day king Brude died, when the stone, though sought for with great diligence, could not be found in the place where it had been previously left."[224]

In the Highlands of Scotland there have been transmitted down, for many generations, various curing or charm-stones, used in the same manner as that of Columba, and reckoned capable, like his, of imparting to the _water in which they were immersed_[225] wondrous medicinal powers. One of the most celebrated of these curing-stones belongs to Struan Robertson, the chief of the Clan Donnachie. I am indebted to the kindness of Mrs. Robertson, for the following notes regarding the curing-stone, of which her family are the hereditary proprietors. Its local name is

_Clach-na-Bratach, or Stone of the Standard._

"This stone has been in possession of the Chiefs of Clan Donnachaidh since 1315.

"It is said to have been acquired in this wise.

"The (then) chief, journeying with his clan to join Bruce's army before Bannockburn, observed, on his standard being lifted one morning, a glittering something in a clod of earth hanging to the flagstaff. It was this stone. He showed it to his followers, and told them he felt sure its brilliant lights were a good omen and foretold a victory--and victory was won on the hard-fought field of Bannockburn.

[Ill.u.s.tration: Fig. 17. Clach-na-Bratach.]

"From this time, whenever the clan was 'out,' the Clach-na-Bratach accompanied it, carried on the person of the chief, and its varying hues were consulted by him as to the fate of battle. On the eve of Sheriffmuir (13th November 1715), of sad memory, on Struan consulting the stone as to the fate of the morrow, the large internal flaw was first observed. The Stuarts were lost--and Clan Donnachaidh has been declining in influence ever since.

"The virtues of the Clach-na-Bratach are not altogether of a martial nature, for it cures all manner of diseases in cattle and horses, and formerly in human beings also, if they drink the water in which this charmed stone has been thrice dipped by the hands of Struan."

The Clach-na-Bratach is a transparent, globular ma.s.s of rock crystal, of the size of a small apple. (See accompanying woodcut, Fig. 17.) Its surface has been artificially polished. Several specimens of round rock-crystal, of the same description and size, and similarly polished, have been found deposited in ancient sepulchres, and were formerly used also in the decoration of shrines and sceptres.

Another well-known example of the Highland curing-stone is the

_Clach Dearg, or Stone of Ardvoirloch._

[Ill.u.s.tration: Fig. 18. Stone of Ardvoirloch.]

This stone is a clear rock-crystal ball of a similar character, but somewhat smaller than the Clach-na-Bratach, and placed in a setting (see Fig. 18) of four silver bands or slips. The following account of the Ardvoirloch curing-stone is from the pen of one of the present members of that ancient family:--

"It has been in the possession of our family from _time immemorial_, but there is no writing about it in any of the charters, nor even a tradition as to _when_ and _how_ it became possessed of it. It is supposed to have been brought from the _East_, which supposition is corroborated by the fact of the silver setting being recognised as of Eastern workmanship. Its healing powers have always been held in great repute in our own neighbourhood, particularly in diseases of cattle. I have even known persons come for the water into which it has been dipped from a distance of forty miles. It is also believed to have other properties which you know of.

"These superst.i.tions would have existed up to the present day, had I not myself put a stop to them; but six years ago, I took an opportunity to do away with them, by depositing the stone with some of the family plate in a chest which I sent to the bank. Thus, when applied to for it (which I have been since then), I had the excuse of not having it in my possession; and when the Laird returns from India, it is hoped the superst.i.tion may be forgotten, and "the stone" preserved only as a very precious _heirloom_.

"I may mention that there were various forms to be observed by those who wished to benefit by its healing powers. The person who came for it to Ardvoirloch was obliged to draw the water himself, and bring it into the house in some vessel into which this stone was to be dipped. A bottle was filled and carried away; and in its conveyance home, if carried into any house by the way, the virtue was supposed to leave the water; it was therefore necessary, if a visit had to be paid, that the bottle should be left outside."

Other charm-stones enjoyed, up to the present century, no small medical reputation among the inhabitants of the Highlands. In some districts, every ancient family of note appears to have affected the possession of a curing-stone. The Campbells of Glenlyon have long been the hereditary proprietors of a charm-stone similar to those that I have already mentioned. It consists of a roundish or ovoidal ball, apparently of rock-crystal, about an inch and a half in diameter, and protected by a silver mounting. To make the water in which it was dipped sufficiently medicinal and effective, the stone, during the process, required to be held in the hand of the Laird. The Bairds of Auchmeddan possessed another of these celebrated northern amulets. The Auchmeddan Stone is a ball of black-coloured flint, mounted with four strips of silver. A legend engraved on this silver setting--in letters probably of the last century--states that this "Amulet or charm belonged to the family of Baird of Auchmeddan from the year 1174." In the middle of the last century, this amulet pa.s.sed as a family relic to the Frasers of Findrack, when an intermarriage with the Bairds occurred.

Curing-stones seem to have formerly been by no means rare in this country, to the south also of the Highland Borders. In a letter written by the distinguished Welsh archaeologist Edward Lhwyd, and dated Linlithgow, December 17, 1699, he states that betwixt Wales and the Highlands he had seen at least fifty different forms of the party-coloured gla.s.s bead or amulet known under the name of Adder-beads or Snake stones.[226] In Scotland he found various materials used as healing amulets, particularly some pebbles of remarkable shape and colour, and hollow b.a.l.l.s and rings of coloured gla.s.s. "They have also,"

he says, "the _Ombriae pellucidae_, which are crystal b.a.l.l.s or hemispheres, or depressed ovals, in great esteem for curing of cattle; and some on May-day put them into a tub of water, and besprinkle all their cattle with that water, to prevent being elf-struck, bewitched, etc."

In the Lowlands, the curing-stone of greatest celebrity, and the one which has longest retained its repute, is

_The Lee Penny._

In the present century this ancient medical charm-stone has acquired a world-wide reputation as the original of the _Talisman_ of Sir Walter Scott, though latterly its therapeutic reputation has greatly declined, and almost entirely ceased.[227] The enchanted stone has long been in the possession of the knightly family of the Lockharts of Lee, in Lanarkshire. According to a mythical tradition, it was, in the fourteenth century, brought by Sir Simon Lockhart from the Holy Land, where it had been used as a medical amulet, for the arrestment of haemorrhage, fever, etc. It is a small dark-red stone, of a somewhat triangular or heart shape, as represented in the adjoining woodcut (Fig.

19). It is set in the reverse of a groat of Edward IV., of the London Mint.[228]

[Ill.u.s.tration: Fig. 19. The Lee Penny.]

When the Lee Penny was used for healing purposes, a vessel was filled with water, the stone was drawn once round the vessel, and then dipped three times in the water. In his _Account of the Penny in the Lee_, written in 1702, Hunter states, that "it being taken and put into the end of a cloven stick, and washen in a tub full of water, and given to cattell to drink, infallibly cures almost all manner of deseases. The people," he adds, "come from all airts of the kingdom with deseased beasts."

One or two points in its history prove the faith that was placed in the healing powers of the Lee Penny in human maladies of the most formidable type. About the beginning of last century, Lady Baird of Saughtonhall was attacked with the supposed symptoms of hydrophobia. But on drinking of, and bathing in, the water in which the Lee Penny had been dipped, the symptoms disappeared; and the Knight and Lady of Lee were for many days sumptuously entertained by the grateful patient. In one of the epidemics of plague which attacked Newcastle in the reign of Charles I., the inhabitants of that town obtained the loan of the Lee Penny by granting a bond of 6000 for its safe return. Such, it is averred, was their belief in its virtues, and the good that it effected, that they offered to forfeit the money, and keep the charm-stone.

About the middle of the seventeenth century the Reformed Protestant Church of Scotland zealously endeavoured, as the English Church under King Edgar had long before done, to "extinguish every heathenism, and forbid well-worshippings, and necromancies, and divinations, and enchantments, and man-worshippings, and the vain practices which are carried on with various spells, and with elders, and also with other trees, and with stones, etc."[229] They left, however, other practices, equally superst.i.tious, quite untouched. Thus, while they threatened "the seventh son of a woman" with the "paine of Kirk censure," for "cureing the cruelles (scrofulous tumours and ulcers),"[230] by touching them, they still allowed the reigning king this power (Charles II. alone "touched" 92,000 such patients);[231] and the English Church sanctioned a liturgy to be used on these superst.i.tious occasions. Again, the Synod of the Presbyterian Church of Glasgow examined into the alleged curative gifts of the Lee Penny; but, finding that it was employed "wtout using onie words such as charmers and sorcerers use in their unlawfull practisess; and considering that in nature there are mony things seen to work strange effects, q^{r}of no human witt can give a reason, it having pleasit G.o.d to give to stones and herbes special virtues for the healing of mony infirmities in man and beast, advises the brethern to surcease their process, as q^{r}in they perceive no ground of offence: And admonishes the said Laird of Lee, in the useing of the said stone to tak heed that it be used hereafter w^t the least scandal that possiblie may be."[232]

[Footnote 217: _Natural History_, Book x.x.x. chapters i. ii.]

[Footnote 218: "What we are going to say," observes Pliny, "is marvellous, but it may easily be tested by experiment. If a person repents of a blow given to another, either by hand or with a missile, he has nothing to do but to spit at once into the palm of the hand which has inflicted the blow, and all feeling of resentment will be instantly alleviated in the person struck. This, too, is often verified in the case of a beast of burden, when brought on its haunches with blows: for, upon this remedy being adopted, the animal will immediately step out and mend its pace. Some persons, also, before making an effort, spit into the hand in the manner above stated, in order to make the blow _more_ heavy."--Pliny's _Natural History_, xxviii. - 7.]

[Footnote 219: _Natural History_, Book x.x.x. - 4. Archaeologists are now fully aware of "the accord" of the ancient inhabitants of Britain with those of Persia and the other eastern branches of the Aryan race in many other particulars, as in their language, burial customs, etc. According to some Indian observers, stone erections, like our so-called Druidical circles, cromlechs, etc., are common in the East. Is it vain to hope that amid the great and yet unsearched remains of old Sanscrit literature, allusions may yet be found to such structures, that may throw more light upon their uses in connection with religious, sepulchral, or other services?]

[Footnote 220: Grimm thinks that the formulae of Marcellus partake more of the Celtic dialects of the Irish, and consequently of the Scotch, than of the Welsh. As one of the shortest specimens of Marcellus's charm-cures, let me cite, from Pictet, the following, as given in the _Ulster Journal of Archaeology_, vol. iv. p. 266:--"Formula 12. He who shall labour under the disease of watery (or blood-shot) eyes, let him pluck the herb Millefolium up by the roots, and of it make a hoop, and look through it, saying three times, '_Excic.u.macriosos_;' and let him as often move the hoop to his mouth, and spit through the middle of it, and then plant the herb again." "I divide," observes Pictet, "the formula thus: _exci c.u.ma criosos_, and translate it, 'See the form of the girdle.'" After a long and learned disquisition on the component words Pictet adds--"The process of cure recommended in this formula is of a character altogether symbolical. Girdles (_cris_), which we shall meet with again in formula No. 27, seem to have performed an important part in Celtic medicine. By making the eye look through the circle formed by the plant, a girdle, as it were, was put round it; and it is for this reason that the formula says, see the form (or model) of the girdle. The action of spitting afterwards through the little ring expressed symbolically the expulsion of the pain." The so-called Celtic word-charms in the formulae of Marcellus are usually longer than the above; as, "_Tetune resonco bregan gresso_;" "Heilen prossaggeri nome sipolla na builet ododieni iden olitan," etc. etc.]

[Footnote 221: On this subject I elsewhere published, two years ago, the following remarks:--"The medical science and medical lore of the past has become, after a succession of ages, the so-called folk-lore and superst.i.tious usages of times nearer our own. Up to the end of the last century, patients attacked with insanity were occasionally dipped in lakes and wells, and left bound in the neighbouring church for a night.

Loch Maree, in Ross-shire, and St. Fillan's Pool, in Perthshire, were places in which such unfortunate patients were frequently dipped. Heron, in his _Journey through Scotland_ in the last century, states that it was affirmed that two hundred invalids were carried annually to St.

Fillan's for the cure of various diseases, but princ.i.p.ally of insanity.

The proceedings at this famous pool were in such cases an imitation of the old Greek and Roman worship of aesculapius. Patients consulting the aesculapian priest were purified first of all, by bathing in some sacred well; and then having been allowed to enter into and sleep in his temple, the G.o.d, or rather some priest of the G.o.d, came in the darkness of the night and told them what treatment they were to adopt. The poor lunatics brought to St. Fillan's were, in the same way, first purified by being bathed in his pool, and then laid bound in the neighbouring church during the subsequent night. If they were found loose in the morning, a full recovery was confidently looked for, but the cure remained doubtful when they were found at morning dawn still bound. I was lately informed by the Rev. Mr Stewart of Killin, that in one of the last cases so treated--and that only a few years ago--the patient was found sane in the morning, and unbound; a dead relative, according to the patient's own account, having entered the church during the night, and loosened her both from the ropes that bound her body and the delusions that warped her mind. It was a system of treatment by mystery and terrorism that might have made some sane persons insane; and hence, perhaps, conversely, some insane persons sane. Mr. Pennant tells us that at Llandegla, in Wales, where similar rites were performed for the cure of insanity, viz., purification in the sacred well, and forced detention of the patient for a night in the church, under the communion-table, the lunatics or their friends were obliged to leave a c.o.c.k in the church if he were a male, and a hen if she were a female--an additional circ.u.mstance in proof of the aesculapian type of the superst.i.tion. But perhaps, after all, the whole is a medical or mythological belief, older than Greece or Rome, and which was common to the whole Aryan or Indo-European race in Asia before they sent off, westward, over Europe, those successive waves of population that formed the nations of the Celt and Teuton, of the Goth, and Greek, and Latin. The c.o.c.k is still occasionally sacrificed in the Highlands for the cure of epilepsy and convulsions. A patient of mine found one, a few years ago, deposited in a hole in the kitchen floor; the animal having been killed and laid down at the spot where a child had, two or three days previously, fallen down in a fit of convulsions."--See the _Medical Times and Gazette_ of Dec.

8, 1860, p. 549.]

[Footnote 222: See, for example, Kemble's work on the Anglo-Saxons, vol.

i. p. 528, for various Teutonic medical superst.i.tions and cures.]

[Footnote 223: A very intelligent patient from the North Highlands, to whom I happened lately to speak on this subject, has written out the following instances that have occurred within her own knowledge:--"Twenty years or more ago, in the parish of Nigg, Ross-shire, there was a lad of fifteen ill with epilepsy. To cure him, his friends first tried the charm of mole's blood. A plate was laid on the lad's head; the living mole was held over it by the tail, the head cut off, and the blood allowed to drop into the plate. Three moles were sacrificed one after the other, but without effect. Next they tried the effect of a bit of the skull of a suicide, and sent for this treasure a distance of from sixty to one hundred miles. This bit of the skull was sc.r.a.ped to dust into a cup of water, which the lad had to swallow, not knowing the contents. This I heard from a sister of the lad's. There was a 'strong-minded' old woman at Strathpeffer, Ross-shire whose daughter told me that the neighbours had come to condole with the mother after she had fallen down in a fit of some kind. They strongly advised her to bury a living c.o.c.k in the very place where she had fallen, to prevent a return of the ailment. A woman in Sutherlandshire told me that she knew a young man, ill of consumption, who was made to drink his own blood after it had been drawn from his arm.

This same woman was ill with a pain in her chest, which she could get nothing to relieve; so her father sent off for 'a knowing man,' who, when he saw the girl, repeated some words under his breath, then touched the floor and her shoulder three times alternately, and with alleged success."]

[Footnote 224: In the first chapter of Ad.a.m.nan's work, the miracle is again alluded to as follows:--"He took a white stone (_lapidem candidum_) from the river's bed, and blessed it for the cure of certain diseases; and that stone, contrary to the law of nature, floats like an apple when placed in the water."]

[Footnote 225: For other instances of waters rendered medicinal by being brought in contact with saint's bones--such as St. Marnan's head, with St. Conval's chariot, etc. etc., see Dalyell's _Superst.i.tions of Scotland_, p. 151, etc. Sibbald's _Memoirs of the Edinburgh College of Physicians_, p. 39.]

[Footnote 226: See _Philosophical Transactions_ for the year 1713, p.

98. For instances of curing-stones in the Hebrides, see Martin's _Western Isles_, p. 134, 166, etc.]

[Footnote 227: I was lately told by the farmer at Nemphlar, in the neighbourhood of Lee, that in his younger days no byre was considered safe which had not a bottle of water from the Lee Penny suspended from its rafters. Even this remnant of superst.i.tion seems to have died out during the present generation.]

[Footnote 228: I state this on the high numismatic authority of my friend, Mr. Sim. Sir Walter Scott describes the coin as a groat of Edward I.]