[From Manx Reminiscences, 1911]
PISHAGYN AS LHEIHYS
TAN sleih Manninagh credjal ayns faishnaghyn, as dy vel shoh padj er, ny arrane, currit lesh sheese veih traa dy hraa ayns aght shickyr, as shegin da ye dy chairalagh jeant, nagh nee yn faishnagh coayl e vree.
Yn chredjue ta nish enmyssit Tushtey Craueeaght ghow toshiaght liorish Ben-ainshtyr Eddy, ayns America. Teh yn un red myr ny shenn faishnaghyn ayns Mannin. Veh padjer follit gys Jee yn Ayr, yn Vac, as yn Spyrryd Noo, ny gys ny ainleyn, ny nooghyn, dy lheihys yn dooinney. Vad credjal dy jinnagh Jee jannoo eh my ve yn yeearree Echey, as veh dy jarroo credjue-lheihys.
Dooyrt Yeesey Creest, " My oddys oo credjal, ta dy chooilley nhee cheet leshyn ta credjal."
" As cha nhimmey mirril dobbree Eh ayns shen kyndagh rish y vee-chredjue oc."
CHARMS AND CURES
MANX people believe in charms, and these are a prayer, or hymn, put down from time to time in a certain way, and it must be carefully done, or the charm will lose its virtue.
The belief now called Christian Science took beginning (was instituted) by Mrs. Eddy in America. It is the same thing as the old charms in the Isle of Man. It was a secret (silent) prayer to God the Father, the Son, and the Holy Spirit, or to the angels, or saints, to heal the man. They believed that God would do it if it was His wish, and it was indeed faith-healing.
Jesus Christ said, " If thou canst believe, all things are possible to him that believeth."
" And He did not many mighty works there because of their unbelief."
Tan faishnagh goll myr eiragh, mannagh vel eirey ayn, tan persoon sniessey dy gheddyn eh, ny fer jehn chynney sniessey.
Ta cooinaghtyn aym er shenn ghooinney, Juan y Kelly. Veh jannoo oalys dy chastey fuill, as haink eh hym, tra va mee my ghuilley, as hug eh yn oalys dooys, as dooyrt eh va mee yn fer sniessey mooinjerys da. Hug eh meer dy phabyr dou, as van oalys scruit er. Dooyrt eh rhym, " Scrieu magh eh, as gyn dy bragh dy yeeaghyn eh da pyagh erbee." Dy beigns laccal cur yn oalys da pyagh erbee elley, shegin dou jannoo yn un red, agh cha negin dou cur eh da dooinney erbee.
The charm goes by heirship, and if there is not an heir, the nearest person is to get it, or the next of kin.
I remember an old man, John Kelly. He was making a charm to stop blood, and he came to me, when I was a boy, and he gave the charm to me, and he said I was the nearest relation to him. He gave me a piece of paper, and the charm was written on it. He said to me, " Write it out, and do not show it to any-body." If I should be wanting to give the charm to any other person, I must do the same, and I must not give it to any man.*
* The charm must always be given to one of the opposite sex, otherwise it will lose its power.
Ren mee myr veh laccal mee, as tan oalys aym foast. Dooyrt eh dy row eh er nyannoo ymmyd jeh keayrt-ny-ghaa.
Tan oalys gobbragh liorish credjue. Myr ta dooinney smooinaghtyn ayns e chree shen myr teh. Red erbee nee jannoo yn aigney sheeoil bee er ny lheihys. Cha jean yn oalys gobbragh, mannagh jean eh cur lesh shee dan aigney. Ta aggle oyr doghan, as nee eh dy chooilley ghoghan ny smessey. Ta aggle cur er yn chree goll ny stappee, as ta credjue cur er goll ny smoal. Shen yn aght te castey yn uill. Ta ooilley doghanyn tannaghtyn son tammylt. Ta paart goaill traa liauyr, paart traa gerrid. Tan er-lhee goll-rish fer stiuree. Cha jean yn er stiuree castey yn ghaal, agh nee eh ginsh diu cren aght dy stiurey, as quoid dy shiaull dy chur lesh, as cren aght dy reayll jeh ny creggyn, liorish fys ye echey craad tad.
I did as he wanted me, and I have the charm yet. He said he had used it many a time.
The charm works by faith. As a man thinks in his heart so is he. Anything that will make the mind peaceful (restful) will heal (cure). The charm will not work (act), if it will not give peace (rest) to the mind. Fear is a cause of disease, and it will make every disease worse. Fear makes the heart go (beat) quicker, and faith (belief) makes it go slower. That is the way it stops the blood. All diseases last for a time. Some take a long time, some a short time. The doctor is like a steerer (helmsman). The steerer will not quell the storm, but he will tell you how to steer, and how much sail to carry, and how to keep off the rocks, by knowing where they are.
Tra va mee my ghuilley beg, va mee currit sheese dys Ballavooyle dy akin dooinney ren giarrey yn lhuss er son y chengey veg. Va shuyr aym as va scoarnagh ghonnagh eck son shiaghtyn, as va my vummig as my huyr smooinaghtyn dy row eh ny share dy gheddyn yn lhuss giarrit, son dy ren eh mie da mooarane dy leih. Hie mee roym er y raad kairail dy gholl, agh veeit mee ghaa-ny-three cumraagyn, as yarrood mee ooilley mychione yn chaghteraght.
Tra hooar mee thie, van chied naight cheayll mee, va mee ersooyl agh lieh oor derrey va my huyr ny share, as mysh shen van traa van lhuss giarrit. Ren yn chymsagh brishey. Cha dooyrt mee rieau fockle mie ny sie, as ren adsyn credjal dy row eh ny share son dy row yn lhuss giarrit. Ta ooilley dy mie tra tan jerrey dy mie.
When I was a little boy, I was sent to Balladoole to see a man who was cutting the herb for the " little tongue."* My sister had a sore throat for a week, and my mother and my sister thought it was better to get the herb cut, for it did good to many people. I went on the road, intending to go, but I met two or three comrades, and I forgot all about the message.
When I got home the first news I heard was that I had been away but half an hour until my sister was better, and it was about the time the herb had been cut. The gathering broke. I never said a word (either) good or bad, and they believed that it was better because the herb had been cut. All is well that ends well.
Yn dooinney ren giarrey yn lhuss bollagh eh " gra yn ockle " as goll magh ayns y vagher, as cur-lesh eh stiagh ayns y thie, as cur eh ayns y chymlee er yn chiouree, as myr van lhuss ny chirmaghey, ren yn doghan lheie ersooyl. V'eh lhuss y chengey-veg. " Veagh eh er laanaghey dy chooilley ghogan dy bee dy row meer veg giarrit jeh."
Va dooinney ren cummal ayns croit veg ergerrey dan thie ain, as veh freayll cabbyl as booa. Van booa as vee ching son laghyn, as va mish er ye goll ayns y thie ollee dy yeeaghyn er yn vooa. Un fastyr, myr va mee goll shaghey yn thie echey, honnick mee yn dooinney, as va claare echey as va cappan echey troggal paart dy liggar as deayrtey ny yei eh reesht. Cheayll eh ny kesmadyn ayms, as hrog eh seose yn chlaare as yn chappan, as yeigh eh yn dorrys, as chur eh sneg er y dorrys. Hass mee, as cha ren mee gra ny jannoo red erbee, agh hooyl mee er. Cheayll mee laa ny vairagh dy row eh er ye ec Nan Wade, as va mish yn fer va goll shaghey tra van lhuss cloie, as veh smooinaghtyn dy row mish yn fer dy ghrogh hooill.
The man who cut the herb used to " say the word," and go out into the field, and bring it into the house, and put it in the chimney on the " hook," and as the herb was drying, the disease melted away. It was the herb of (for healing) the " little tongue "* (Devils Bit Scabious). " It would have cured every disease if the little piece + had not been cut off."
There was a man who was living in a little croft near our house, and he was keeping a horse and a cow. The cow had been sick for days, and I had been going into the cowhouse to look at the cow. One evening, as I was going past his house, I saw the man, and he had a dish and a cup raising some of the liquor and pouring it back again. He heard my steps, and he took up the dish and the cup, and shut the door, and put the bolt on the door. I stood, and I did not say or do anything, but walked on. I heard the next day that he had been at " Nan Wade," and I was the person who was going past when the herb was boiling, and he was thinking that I was the person with the " evil eye."
* Uvula. + Of the root.
Agh myr hooyl mee shaghey yn thie echey mysh yn traa cheddin dy chooilley astyr car y touree, cha row mee smooinaghtyn dy row red erbee ayn. Cha jinnagh eh dy bragh lhiggey dou dy gholl stiagh ayns y thie ollee, son veh cliaghtey cheet magh as jeigh yn dorrys. Ta mee er yiarey crosh keirn jeh famman yn vooa echey, as ta mee er ghoaill blaaghyn-bluight, as cleesagh * voish yn dorrys echey, as voish dorrys yn thie ollee, ayns gamman, keayrt ny ghaa er Oie Voaldyn.
Oik dy row dasyn ta smooinaghtyn er olk.
* Clioagagh in Northern Manx.,
But as I was passing his house about the same time every evening during the summer, I did not think there was anything in it. He would never allow me to go into the cowhouse, for he used to come out and shut the door. I have cut a mountain-ash cross off the tail of his cow, and I have taken May flowers and flags from the door of his cowhouse for fun many a time on Old May Eve.
Evil be to him that evil thinks.
Ren mee keayrt fakin dooinney lesh yn chass echey giarrit feer dowin, liorish tuittym roish greie-cabbyl yn vuinn. Ren eh ec keayrt cur fys er dooinney va oalys echey dy chastey fuill. Cha row eh son jannoo eh, as ren yn dooinney as yn er-oalys cheet er cha tappee as voddagh ad gys yn er-lhee. Ren yn feaishtneyder gra yn ockle ghaa ny three dy keayrtyn, agh cha jinnagh yn uill castey. Ren mee kiangle yn chuishlin, as ren shen jannoo ny share na yn oalys. Van dooinney va giarrit gennaghtyn ny share son dy row yn feaishtneyder marish, son nagh row eh cha agglagh.
Va enn aym er dooinney elley ren giarrey yn laue echey dy dowin lesh corran tra veh giarrey paart dy faiyr. Hie eh gys feaishtneyder elley, va yn oalys echey dy chastey fuill. Ren ad laboragh feiy laa dy yeeaghyn jinnagh eh castey, agh cha jinnagh eh castey. Boandey jesh currit er ren eh castey eh ec keayrt.
I once saw a man with his foot cut very deep (badly) by falling before a horse machine for reaping. He at once sent for a man who had a charm to stop blood. He was not able to do it, and the man and the charmer came on as fast as they could to the doctor. The charmer " said the word " two or three times, but the blood would not stop. I tied the artery, and that did better than the charm. The man who was cut felt better because the charmer was with him, because he was not so afraid.
I knew another man (who) had cut his hand badly with a sickle when he was cutting some grass. He went to another charmer, who had the charm to stop blood. They worked all day to see if it would stop, but it would not stop. A bandage properly put on stopped it at once.
Tra hie pyagh erbee gys y dooinney * ec Ballawhane, v'eh eignit dy chur yn ennym da, as ginsh da yn skeerey v'eh cummal ayn. Cha jinnagh yn pishag gobbragh ass yn skeerey. Ren eh gra yn ockle harrish ny lossreeyn giarrit, as eisht ren eh rheynn ad ayns three ayrnyn, mysh lane doarn veg ayns dagh ayrn. Va dagh ayrn jeu shoh rheynnit ayns three ayrnyn elley, as gys dagh ayrn j eu shoh va currit cappan dy ushtey cloie, as eisht faagit dy hayrn son nuy minnidyn. Yn dooinney va ching v'eh dy ghoaill nuy lane spainyn-" tea " j eh'n stoo, er nonney dy chur yn spain-" tea " nuy keayrtyn hug ny meillyn echey. Va'n ayrn veg shoh dy ve currit gys ymmyd dy chooilley trass oie, derrey veagh dy chooilley nuy ayrnyn baarit. Ren yn lhiurid dy hraa cur traa dasyn dy gholl ny share. Eisht e eddin, as dy chooilley ayrn j eh e chorp dy ve nieet lesh yn ooillagh, as my ve veg harrish v'eh dy ve ceaut ayns yn aile.
* Fer oalys ard ghooagh.
When any one went to the man at Balla-whane,* he was obliged to give his name, and tell him the parish he was living in. The charm would not work out of the parish. He " said the word" over the cut herbs, and then he divided them into three parts, about a small handful in each part. Each part of these was divided into three other parts, and to each part of them a cup of boiling water was put, and then left to draw for nine minutes. The man who was sick was to take nine teaspoonfuls of the stuff, or (else) to put the teaspoon nine times to his lips. This small part was to be put into use every third night until the whole nine parts were used. The length of time gave him time to get better. Then his face and every part of his body was to be washed with the leavings, and if there was any over it was to be cast into the fire.
Hie mee stiagh ayns thie ayns F--, as honnick mee dooinney goll trooid obbyr yn feaishtneyder. V'eh giu paart jeh'n toolagh ass cappan, as v'eh ny hassoo rooisht ayns tubbag vooar ayns mean y laare, as yn fer feaishtneyder nice yn chorp echey lesh awree yn lhuss. Hie mee magh cha leah as foddym goll.
Tra va mee my lhiannoo mysh shey ny shiaght dy vleeaney, ren mee goll gys Purt Noo Moirrey dy akin ben voish Ballawhane v'ee cummal ayns Purt Noo Moirrey. V'ee ben j eh foaynoo mooar. V'ee troggal my chione keayrt ny jees 'sy chiaghtyn. Va mee surranse lesh kione ching, as va'n wannal aym cam. Va mee eignit dy iu paart jeh'n awree, as va my chorp nieeit ooilley harrish lesh y' paart elley. Va wheesh dy ghwoaie aym er ren mee goll ny share chelleeragh.
I went into a house in F---, and I saw a man going through the work of the charmer. He was drinking part of the substance of the herbs out of a cup, and he was standing naked in a big tub in the middle of the floor, and the charmer washing his body with the boiling of the herb. I went out as soon as I could go.
When I was a child about six or seven years (of age), I went to Port St. Mary to see a woman from Ballawhane who dwelt in Port St. Mary. She was a woman of great repute. She lifted my head a time or two in the week. I was suffering with a sick head, and my neck was crooked. I was compelled to drink part of the liquor, and my body was washed all over with the other part. I hated it so much that I got better at once.
My huyr as va chiassagh scarleod eck tra vee daa vlein dy eash, as ghow ee yn rose ayns yn eddin as yn chione eck, lurg yn chiassagh.
Vee tendit liorish yn er-lhee ain hene, agh va my vummig as yn ven-boandyr eck smooinaghtyn dy beagh eh ny share dy gheddyn oalys currit urree.
Ren ad cur fys son shenn ghooinney va oalys echey son yn rose.
Haink eh stiagh ayns y chamyr boayl va my huyr ny lhie. Va lane cappan dy smarrey muck fegooish sollan ayns ny laueyn echey. Ayns yn smarrey muck va nuy meeryn dy straueyn, giarrit jeh ec yn chied yunt. Hie eh sheese er e ghlioonyn as ren eh gra yn ockle harrish yn smarrey, as ren eh mastey yn smarrey lheit lesh ny straueyn.
My sister had scarlet fever when she was two years of age, and she took the rose in her face and head, after the fever.
She was attended by our own doctor, but my mother and her nurse thought it would be better to get a charm put on her.
They sent for an old man who had a charm for the rose.
He came into the room where my sister was lying. There was a cup of hogs lard without salt in his hands. In the hogs lard were nine pieces of straw, cut off at the first joint. He went down on his knees and said the word over the lard, and he stirred the melted lard with the straws.
Va ny straueyn goit ass as currit ayns yn aile, as va smarrey muck currit er eddin my huyr, as er yn chione eck. Vee feet dhonney, as hooar ee baase laa ny vairagh. Va mee goaill yindys, lane bleeantyn lurg shen, dy chlashtyn yn er-lhee mooar Erasmus Wilson, mychione doghanyn ayns crackan, gra nagh ren eh geddyn red erbee ny share na smurrey muck son yn rose.
The straws were taken out and put into the fire, and hogs lard was put on my sisters face, and head. She was very ill, and she died next day. I took wonder (was surprised), many years after that, to hear the great doctor Erasmus Wilson about (for) diseases of the skin, say that he never got anything better than hogs lard for erysipelas.
QALYS DY CHASTEY FUILL
"O Hiarn ! clasht rish my phadjer ayns Dty ynrickys.
Hooar mee yn oalys shoh voish Juan y Kelly, Cronk Shynnagh, ayns yn viein hoght cheead yeig as three-feed, son dy row mee yn phyagh sfaggys mooinjerey va echey.
Dooyrt eh rhym dy row eh er prowal eh keeadyn keayrt, as van uill dy kinjagh castit. Smooinee mee dy row eh er ye castit edyr veh er ghra yn oalys ny dyn. Ren eh cur aigney aashagh dan fer van uill echey roie.
CHARM TO STOP BLOOD
"O Lord, hear my prayer in Thy righteousness.
I got this charm from John Kelly, Cronkshynnagh, in the year eighteen hundred and sixty, for I was his nearest relation.
He told me he had proved it hundreds of times, and that the blood always stopped. I thought it would have stopped whether he would have " said the charm " or not. It gave an easy mind to the person whose blood was running.
OALYS SON JUNTYN SHEEYNT
Abbyr padjer y Chiarn.
PISHAG SON FAIRAIG
Nuy meeryn dy yiarn currit tessen er y cheilley harrish yn att nuy keayrtyn, as gra " Lheie ersooyl myr kay er ny sleityn, as myr keayn er y traie. Ayns ennym yn Ayr, as y Vac, as y Spyrryd Noo,"
CHARM FOR SPRAINED JOINTS
Say the Lords Prayer.
CHARM FOR AN ENLARGED GLAND
Nine pieces of iron put across each other over the swelling nine times, saying, " Melt away as mist on the mountains, and as the sea on the shore. In the name of the Father, and the Son, and the Holy Ghost."
* I.e. there was nothing the matter with it,
YN PISHAG NY MUMPYN, NY CHENGEY VEG
Abbyr padjer y Chiarn.
OALYS SON FAHNAGHYN
Va meer dy snaie olley, as va cront currit er son dy chooilley fahney, as currit ayns oaie.
" Oanluckey ! Oanluckey ! goll gys y cheeill, Cur lesh ny fahnaghyn aym marish ny fahnaghyn ayd hene.
Ayns ennym yn Ayr, as y Vac, as y Spyrryd Noo."
CHARM FOR THE MUMPS, OR LITTLE TONGUE
Say the Lords Prayer.
CHARM FOR WARTS
There was a piece of woollen thread, and a knot was put on it for every wart, and placed in a grave.
"Funeral, funeral, going to the church. Bring my warts with thy own warts. In the name of the Father, and the Son, and the Holy Ghost."
OALYS SON YN CHENNEY-JEE
Nuy juntyn dy choonlagh oarn, chirmit dy vleh lesh ny meir, as eisht mastit lesh shelley hrostey, as currit er yn chenney-Jee three keayrtyn.
" Scolt y chenney-Jee, chenney-Jee cheh.
PISHAG SON LHEUNICAN
Van lheunican dy ye ventyn rish dy aashagh mygeayrt y mysh lesh freeney prash, noi yn ghrian tra van chied ayrn jeh.n oalys grait, as lesh yn ghrian tra van ayrn sjerree grait. Van oalys grait three keayrtyn.
" Lheunican nane, lheunican jees, lheunican three, lheunican kiare, lheunican queig, lheunican shey, lheunican shiaght, lheunican hoght, lheunican nuy.
Veih nuy gys hoght, veih hoght gys shiaght, veih shiaght gys shey, veih shey gys queig, veih queig gys kiare, veih kiare gys three, veih three gys jees, veih jees gys nane, veih nane gyn veg."
CHARM FOR THE RINGWORM ("FIRE OF GOD")
Nine knots (j oints) of barley straw, dried and ground (crumbled) by the finger, and then mixed with fasting spittle, ~ and put on the ringworm three times.
" Split ringworm, hot fire of God.
CHARM FOR A STYE
The stye was to be touched easily about it with a big yellow brass pin, against the sun when the first part of the charm was said, and with the sun when the last part was said (repeated). The charm was repeated three times.
" Stye one, stye two, stye three, stye four, stye five, stye six, stye seven, stye eight, stye nine.
" From nine to eight, from eight to seven, from seven to six, from six to five, from five to four, from four to three, from three to two, from two to one, from one to nothing."
DY CHASTEY ROlE FOALLEY
Haink three deiney crauee voish yn Raue, Creest, Peddyr,
Haink three mraane aegey harrish yn ushtey.
Three Moirraghyn hie gys yn Raue, ny key-mee, ny cughtee,
Peddyr as Paul.
TO STOP RUNNING BLOOD
Three religious men came from RomeChrist, Peter,
Three young women came over the water.
Three Maries went to Rome, the spirits of the church, and
the spirits of the houghs, Peter and Paul.
PISHAG SON Y ROIG
" Ta mee rheynn eh ayns ennym yn Ayr, as y Vac, as y Spyrryd Noo.
Edyr eh ye roig, ny roig yn ree, dy jean y chron rheynnit shoh, skeayl yn dourin shoh er geinnagh ny marrey."
PISHAG DY GHEDDYN FUILL
" Farraneagh yn uill ghoo, myr yiare bumnagh dhoo. Goyms eh, as bee eh aym. Vaikym eh, as cha derym geill da ny smoo."
PISHAG SON YN VUINNAGH
Va Philip ree ny shee, as Bahee yn yen echey, as yinnagh ee breearrey gys Jee nagh beagh eh dy bragh laccal er aeg ny shenn. Goyms fynn firrinagh jiooldym voym yn doo yiare bumnagh, as goyms eh, as bee eh aym, as cha bee'm dy bragh dy dhonney yiare buinnagh.
CHARM FOR THE KINGS EVIL
" I divide it in the name of the Father, the Son, and the Holy Ghost.
Whether it be the evil, or the kings evil, divide this evil, spread this evil on the sands of the sea."
CHARM TO GET BLOOD
" Springing the black blood as the short black looseness. I will take it, and I will have it. I shall see it, and I shall not give heed to it any more."
CHARM FOR LOOSENESS
Philip was king of peace, and Bahee his wife, and she would swear to God that he would never want young or old. I will take the true sprite and cast from me the black short loose-ness, and I will take it, and I will have it, and I will never be sick of the painful looseness.
Ayns shenn hraaghyn vad smooinaghtyn dy voddagh doghanyn ye currit gys fer elley, ny goit voish.
Ta fys aym er sleih ren eab dy chur doghan gys feallagh elley, dy gheddin rea rish adhene. Cha row fys oc dy row doghanyn tannaghtyn yn un hraa, ny veagh ad goll ny share ; as dy jinnagh ooilley doghanyn goaill traa gerrid dy ghuirr, son dy row lane mooar doghanyn cheet voish oohyn, ny beishtyn veggey, ny " sporeyn." Ayns yn chooish shen, van dooinney van oalys echey booiagh goaill eh voish fer elley. Heill eh dy voddagh eh dellal rish ny share nan fer elley, son dy row yn oalys echey.
In old times they thought that diseases could be given to another, or taken from him.
I know of people trying to give a disease to other people, to get rid of it themselves. They did not know that diseases last a certain time, nor that they would get better ; and that all diseases would take a short time to hatch (incubate), for a great many diseases come from eggs, or small animals (microbes) or spores. In that case, the man who had the charm was willing to take it from the other man. He supposed he would be able to deal with it better than the other, because he had the charm.
Troggal yn chione va jeant son pian dy horch erbee ayns y chione, as van oalys grait tra vad jannoo eh.
Va un laue currit ayns beeal yn phyagh ching, as yn laue elley cooyl y ching, as eisht jingey ny laueyn cooidjagh. Ny keayrtyn va ny laueyn currit er dagh cheu jehn chione, as eisht jingit cooidjagh.
Lifting the head was done for any kind of pain in the head, and the charm was said when they were doing it.
One hand was placed in the mouth of the sick person, and the other hand behind (back of) the head, and then pressing the hands to-gether. Sometimes the hands were placed on each side of the head, and then pressed together.
Va freenaghyn slaait harrish askaidyn, as lheunican tooill, as lhiggit dy vergaghey, as hooar ad ny share.
Va brashleid ny cliegeen ceaut mygeayrt y wannal, son oalys dy reayll ersooyl scoarnagh ghonnagh.
Boandey mysh mwannal y laue, abane as mwannal, dy reayll ersooyl drogh spyrrydyn.
.Fainaghyn jeant jeh daa veain son aaghcheoi, ny er son annoonidyn.
Airh-hallooin ayns piob, son criu eeackle. Joan kairdagh ayns ushtey, son boghtynid yn uill.
Poodyr gunn, son yn Un aght.
Pins were rubbed over boils, and stye on the eye, and allowed to rust, and they got better.
A bracelet or j ewel was worn about the neck, for a charm to keep away sore throat.
A band about the neck of the hand (wrist), ankle, and neck, to keep away evil spirits.
Rings made of two metals for rheumatism, or for weaknesses.
Yarrow in a pipe, for toothache.
Smithy dust in water, for poverty of blood.
Gunpowder, for the same thing.
Va cluigeenyn as fainaghyn ceaut dy reayll drogh spyrrydyn ersooyl.
Va clagh lesh towl dooghyssagh ayn ceaut mygeayrt y wannal dy lheihys annoonidyn.
Va skillin goit ass yn chistey killagh, as towl, currit trooid, as eisht kiangit mygeayrt y wannal dy reayll ersooyl annoonidyn.
Cur yn laue corp marroo er cowrey ruggyree yinnagh eh y lheihys. Va laue dooinney currit er guilley, as laue ben er neen.
Va fainaghyn ayns ny cleayshyn ceaut dy chur ersooyl drogh spyrrydyn.
Jiole lhott, dy yannoo eh glen.
Shliee boig frog, dy ye jargal dy ghoaill yn aile ass lostey.
Cur cass, ny laue, ta er choayl yn vhioyr, ayns minnagh baagh ta chelleeragh marroo.
Snaaue sheese ny greeshyn gour e ching, three Jedooneeyn geiyrt er y cheilley, ayns ooryn killagh, son boghtynid fuill.
Beads and rings were worn to keep bad spirits away.
A stone with a natural hole in it was worn about the neck to cure " fits."
A shilling was taken out of the church box, and a hole put through it, and then tied about the neck to keep away fits.
Putting the hand of a dead body on a birth-mark would cure it. The hand of a man was put on a boy, and the hand of a woman on a girl.
Rings were worn in the ears to keep away evil spirits.
Sucking a wound, to make it clean.
Licking the belly of a frog, to be able to " take the fire out of a burn."
Putting a foot, or hand, that has lost power, in the entrails of an animal directly it is killed.
Creeping down the stairs head first three Sundays in succession, during church hours, for poverty of blood.
Troggal yn chleeau, ny yn chleeau heese, son pian ayns y ghailley.
Va meer veg dy chainle currit er ping as foaddit, as currit er beeal y ghailley, as gless currit harrish, as van chleeau troggit seose tra van aer losht.
Croymmey sheese as cur shelley fo chiagh, son pian 'sy lhiattee, te cur ass ynnyd gheay ayns y minnagh.
Va caslys yn chrosh jeant er y lhiattee gansoor yn un cheint.
Va lhiannoo currit ayns oabbyr mwyllin, as lhiggit dy chadley, son yn truh. Te jerkit dy row eh dy agglaghey yn lhiannoo veih moughaney.
Broit lugh, currit da lhiannoo, dy reayll eh veih niughey yn lhiabbee. Foddee dy row eh dy agglagh yn lhiannoo.
Lifting the breast, or the breast down, for pain in the stomach.
A small piece of candle was placed on a penny and lighted, and put on the pit of the stomach, and a tumbler placed over it, and the breast was raised up as the air was burnt.
Stooping down and putting a spit under a stone, for pain in the side, to displace the fiatulency in the colon.
The sign of the cross made on the side an-swered the same purpose.
A child was placed in the hopper of a mill, and allowed to sleep, for hooping cough. It is expected, to frighten the child from coughing.
Mouse broth, given to a child, to keep the child from wetting the bed. Perhaps it was to frighten the child.
Reddyn va ymmyd jeant jeh ec sleih Manninagh veih reeriaght beiyn.
Bithag-key chiu currit ayns clooid as currit fo clagh, dy hrastey eh, ymmyd jeant jeh dy yannoo meeley cron as son lostey ghrian.
Eeym losht, fegooish sollan, ymmyd jeant jeh dy veelaghey.
Blennick-cholgey ymmyd jeant jeh ayns yn un aght.
Fynnican ooh, nooyr, as feeyn-gyere, seiyt kione y cheilley as currit er clooid dy yannoo boandey creoi.
Shelley cramman ymmyd jeant jeh son sooillyn gonnagh.
Glenney eeym dy kinj agh freilt er yn voalley lurg bainney er ye vestit.
Va shelley hrostey currit er sooillyn gonnagh, cleayshyn, as meillyn.
Things used by the Manx from the animal kingdom.
Thick cream put into a cloth and put under a stone, to squeeze it, used to soften wounds and for sunburn.
Burnt butter, without salt, used to soften.
Fat of the mesentery used in the same way.
Tallow of goats.
White of egg, flour, and vinegar, mixed together and put on a cloth, to make a stiff bandage.
Snail spit used for sore eyes.
Cleanings of butter always fastened on the wall after milk had been churned.
Fasting spittle was put on sore eyes, ears, and lips.
Va muck-meay currit er fahney as eisht currit ayns clooid er billey drine, lesh jiolg trooid yn vuck veay, as yinnagh yn fahney goll ersooyl.
Va mooin ymmyd jeant jeh dy chreoiaghey as dy veelaghey.
Broit crammag, ymmyd jeant jeh son doghan ny scowanyn.
Ta clabbag dy chrammagyn yminyd jeant jeh dy laanaghey gonnid.
Eoylley ollee, ymmyd jeant jeh son lostaghyn, as giarragyhn.
Eoylley ghuiy, yn ayrn bane, broiet ayns lhune, son y vuighey.
A slug was put on a wart, and put in a cloth on a thorn tree, with a thorn through the slug, and the wart would go away.
Urine was used to harden and to soften.
Snail broth, used in disease of the lungs (consumption).
A poultice of snails is used to heal a sore. Cow dung used for burns, and cuts. Goose dung, the white part, boiled in ale, for jaundice.
Reddyn ymmyd jeant jeh veih reeriaght lossereeyn. Drow, clabbag son feill varroo.
Flee, grundsyl, as lhuss ny moal moirrey, broojit eddyr daa clagh, clabbag son brooghyn.
Duillagyn cabbash broiet, mie son cleeau ghonnagh.
Clabbag dy phraasyn broojit, mie son scoarnagh ghonnagh.
Napinyn broiet, mie son clabbag.
Carradgeyn broiet, mie son clabbag.
Parsley broojit, mie son brooghyn.
Woishleeyn broojit, marish smarrey muck, mie son yn rose.
Lus-thie, mie son sooillyn gonnagh.
Duillagyn dress broiet, son sooillyn gonnagh.
Airh-hallooin, mie son dy chooilley cheint dy ghoghan.
Rass lieen, mie son clabbag, as er son feayraght as moughane.
Things used from the vegetable kingdom. Brewers grains, poultice for dead (mortifying) flesh.
Chickweed, groundsel, and marsh-mallow, bruised between two stones, poultice for bruises.
Boiled cabbage leaves, good for sore breast.
Poultice of bruised potatoes, good for sore throat.
Boiled turnips, good for poultice.
Carrots boiled, good for poultice.
Parsley bruised, good for bruises.
Penny-walls* bruised, with lard, good for erysipelas.
House-leek, good for sore eyes.
Briar leaves boiled, for sore eyes.
Yarrow, good for every kind of disease.
Linseed, good for a poultice, and for a cold and cough.
* Wall pennywort.
Duillagyn cabbag, son clabbag, as er son gah undaagagh.
Duillag Pharick, yn duillag dy ye skeaylt er lurgey ghonnagh. Slane-luss, broojit eddyr daa clagh, dy chastey fuill, as er son brooghyn.
Vervine va ymmyd jeant jeh dy reayll ersooyldrogh spyrrydyn veih dooinney ny baagh. Veh mennick currit da muckyn.
Dossan dy undaagagh, as meer dy airh hallooin, mie dy reayll fer veih drogh spyrrydyn as ferishyn.
Dock leaves, for a poultice, and for nettle stings.
Plantain, the leaf to be spread on a sore leg. Ribwort (all-heal), bruised between two stones, to stop blood, and for bruises.
Vervain was used to keep away bad spirits from man or beast. It was often given to pigs.
A bunch of nettles, and a piece of yarrow, good to keep one from evil spirits and fairies.
Cumfurt scrist, as boandit mygeayrt mwan-nal-cass, ny abane, ny mygeayrt mwanrial laue, dy yannoo keint dy eaddagh-kereagh.
Lhuss-y-lhee, ny bollan feailleoin, dy reayll ersooyl drogh spyrrydyn.
Va drogh spyrrydyn oyr annoonidyn, as lhuss-y-.lhee ny bollan feailleoin yinnagh ad y lheihys.
Va ymmyd jeant jeh son annoonidyn, ny son yn chingys huittymagh. Tayrnit seose lesh ny fraueyn ec yn vean-oie Laal Feailleoin, yinnagh eh freayll yn oays echey son yn slane blein.
Ta bollan bane yn un lhuss as bollan feail leoin, son dy row fo yn duillag bane, ny bane er yn cheu shinsley.
Va luss yn ollagh currit da lheiyee.
Lhuss yn ollee, ny ollystryn keoie, son beeal gonnagh ayns maase, as er son ny beishtyn ny criu eeacklyn.
Comfrey scraped, and bandaged about the small of the leg or the ankle, or about the neck of the hand (wrist), to make a kind of " cere cloth."
Healing Plant, or mugwort, to keep away evil spirits.
Evil spirits were the cause of fits, and the herb of healing or mugwort would cure them.
It was used for fits, or for epilepsy. Pulled up by the roots at midnight on (the night of) St. Johns Eve (July 4th), it would keep its virtue for the whole year.
The White Herb is the same as mugwort, for it was white under the leaf, or white on the lower side.
The Cattle Herb (Angelica), was given to calves.
Herb for cattle, or Alexander, for sore mouth in cattle, and for toothache.