In former times
it was always possible that the Manxman numbered among his cattle one or
more cows which were not what they appeared to be to a casual eye.
These were 'sea-cows' or grey seals, which had assumed the shape
of ordinary cows and come ashore for a lengthy period. They were
luck-bringing visitors to the herd, for they promoted fertility and
insured health and vigour in the calves, much as the supernumerary goat
did.
'Seal' is a word still used occasionally I am told, as
an adjective with the meaning of 'lucky', especially in farmyard
matters.
(source: A Second Manx Scrapbook by W W Gill, 1932; artwork http://bit.ly/19seYFu)
The practice of
letting a goat accompany flocks and herds at pasture was favoured in
the Isle of Man. It is said to be followed still on a few farms.
The goat's presence was believed to have a beneficial effect on the general health of cows and sheep and especially to promote their fertility and successful calving and lambing.
As it is wiser than the beasts, it knew before they did when bad weather was coming and led them to shelter.
(source: A Second Manx Scrapbook by W W Gill, 1932; artwork 'Goat on cow's back' by 3greendogs http://bit.ly/1aS6CF3)
The Rune
Poems are three poems that list the letters of runic alphabets while
providing an explanatory poetic stanza for each letter. Three different
poems have been preserved: the Anglo-Saxon Rune Poem, the Norwegian Rune Poem, and the Icelandic Rune Poem.
The Icelandic and Norwegian poems list 16 Younger Futhark runes, while
the Anglo Saxon Rune Poem lists 26 Anglo-Saxon runes. Each poem differs
in poetic verse, but they contain numerous parallels between one
another. Further, the poems provide references to figures from Norse
paganism and Anglo-Saxon paganism, the latter included alongside
Christian references.
The Rune
Poems are three poems that list the letters of runic alphabets while
providing an explanatory poetic stanza for each letter. Three different
poems have been preserved: the Anglo-Saxon Rune Poem, the Norwegian Rune Poem, and the Icelandic Rune Poem.
The Icelandic and Norwegian poems list 16 Younger Futhark runes, while
the Anglo Saxon Rune Poem lists 26 Anglo-Saxon runes. Each poem differs
in poetic verse, but they contain numerous parallels between one
another. Further, the poems provide references to figures from Norse
paganism and Anglo-Saxon paganism, the latter included alongside
Christian references.
The Chi-Rho is one of the earliest forms of christogram, and is used by
some Christians. It is formed by superimposing the first two (capital)
letters 'chi' and 'rho' (ΧΡ) of the Greek word "ΧΡΙΣΤΟΣ"
= Christ, in such a way to produce the monogram. Although not
technically a Christian cross, the Chi-Rho invokes the crucifixion of
Jesus, as well as symbolizing his status as the Christ.
The
Chi-Rho symbol was also used by pagan Greek scribes to mark, in the
margin, a particularly valuable or relevant passage; the combined
letters Chi and Rho standing for chrēston, meaning "good."
This
Irneit cross-slab on the Isle of Man has a clearly cut hexafoil pattern
within circles, below which are two well cut crosses with small arcs
curving from the expanded upper arm, representing the Chi-Ro. The
inscription within the circle, in debased Roman characters, records a
Celtic bishop, Irneit. The Chi remains, but some of the rest of the
inscription is damaged. It is also abbreviated, but reads as follows
with the omitted words in brackets:
(Ihu) Xp (Ist) I Irneit
S(Anctus) P(res)B(iter)I Ep(Isco)p(atu)s Dei Insula >< Apb
(Hat)Que. Meaning in the name of Jesus Christ, Irneit, holy priest,
God's Bishop in the Island and Abbot.
Below the circle are two
linear, but formal crosses. At the sides of these crosses are
inscriptions reading downwards as follows:
In Ih((s)u
Xp(ist)i/nomine; meaning, In the name of Jesus Christ and Crux
xp(ist)i/imagenem,; meaning, The image of the cross of Christ (I have
made in Christ's name an image of the Cross of Christ). These
translations show a connection between the early Manx church with
Britain and Gaul.
It is late 7th or 8th century.
(source: The Art of the Manx Crosses (1977), Manx Museum & National Trust; Isle of Man Guide http://bit.ly/1e1Y9yT and wiki http://bit.ly/15T8QRy)
"When trees in calm air move, then speak the dead."
We know that Odin was the god of both wind and storm and war. To him
the temple in Upsala was erected and the great treasures were kept
there. Every nine years the people celebrated
here a great festival in his honour, when human and animal sacrifices
were made to him. It lasted nine days and the victims consisted of 99
men, 99 horses, 99 cocks and 99 hawks. With their blood Odin was
propitiated. The grove and the trees on which the slaughteied bodies
were suspended were held sacred and it was death to him who disturbed
its precincts.
The above proverb takes us back to these old
Norse pagan rites and before the introduction of Christianity had rooted
out these dire customs. The sacrifices were principally made to
propitiate him in times of war, or to appease him.
It was believed that when the wind and storm played in the trees, that the god clamoured for fresh victims.
We see then, how very old our Manx proverb is. The Manx executioner was
the 'fer chroghee' or 'crogheyder', and the old fashioned way to deal
with the condemned was to hang him up on the tree, just as the pagan
Norse priesthood did with their human and other victims in the sacred
grove of Upsala and elsewhere.
(source: artwork, The Hanging Tree by 'somecoolusername'; text from Manx Notes & Queries, 1904, http://bit.ly/10bsmW)
Small
fragment of cross-slab of the lte 10th century, illutrating splendid
Norse animal ornament, showing the forepart of a boar.*
Note the representation of bristles and the characteristic spiral where limb joins body.*
It may be a representation of Sæhrímnir, the creature killed and eaten
every night by the Æsir and Einherjar. The cook of the gods, Andhrímnir,
is responsible for the slaughter of Sæhrímnir and its preparation in
the cauldron Eldhrímnir. After Sæhrímnir is eaten, the beast is brought
back to life again to provide sustenance for the following day.
"In Eldrhimnir Andhrímnir cooks
Sæhrímnir’s seething flesh -
The best of food, but few men know
On what fare the warriors feast."
*(source: The Art of the Manx Crosses (1977), Manx Museum & National Trust)
