⇦ Cooinaghtyn Manninagh

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Manx	English
COOINAGHTYN MANNINAGH	MANX REMINISCENCES
	Manx and English
	BY THE LATE
[FER LHEE JUAN Y CLAGUE]	DR. JOHN CLAGUE OF
[CROFTON, BALLACASHTAL, ELLAN VANNIN]	CROFTON, CASTLETOWN, ISLE OF MAN
	PUBLISHED BY
	M. J. Blackwell
	Bookseller
	CASTLETOWN, ISLE OF MAN
	[Entered at Stationers’ Hall]
TA NY COOINAGHTYN SHOH ER VE CHAGLYMIT COOIDJAGH LIORISH FERLHEE JUAN Y CLAGUE	THESE REMINISCENCES HAVE BEEN GATHERED TOGETHER BY DOCTOR JOHN CLAGUE
JEH	OF
CROFTON	CROFTON
BALLACHASHTAL	CASTLETOWN
ELLAN VANNIN	ISLE OF MAN
RISH NY JEIH BLEEANEY AS DAEED GOAILL JERREY AYNS YN NUYOO CHEEAD YEIG BLEIN NYN JIARN	DURING THE LAST FIFTY YEARS OF THE NINETEENTH CENTURY OF OUR LORD
TRA V’EH CLIAGHTEY CUR RISH FERLHEEYS AS TA ER VE SCRUIT AYNS ÇHENGEY NY MAYREY ELLAN VANNIN	WHEN HE WAS PRACTISING AS A DOCTOR AND HAVE BEEN WRITTEN IN THE MOTHER TONGUE OF THE ISLE OF MAN
LESH COONEY E CHARREY THOMASE MOORE	WITH THE HELP OF HIS FRIEND THOMAS MOORE
BROOKFIELD SKEEREY SKEEILLEY CHREEST RUSHEN	OF THE PARISH OF KIRK CHRIST RUSHEN
	Introduction[1]
[1] see meta data
	Contents
CABDIL
I OLLICK AS YN VLEIN NOA 2	I CHRISTMAS AND THE NEW YEAR 3
II YN LIOAR-IMBEE 40	II THE CALENDAR 41
III LAA BOALDYN 46	III MAY DAY 47
IV TIN—VAAL 56	IV TYNWALD 57
V OOASHLEY-NY-GREINEY AS OOASHLEY-YN EAYST 62	V SUN AND MOON WORSHIP 74
VI YN OUYR. 74	VI THE HARVEST 75
VII SHIBBER BURT BAATEY 82	VII THE BOAT SUPPER 83
VIII CLIAGHTYN BENTYN RISH POOSEY AS BAASE. 92	VIII CUSTOMS CONNECTED WITH MARRIAGE AND DEATH 93
IX PISHAGYN AS LHEIHYS 112	IX CHARMS AND CURES 113
X OBBEEYS 166	X SUPERSTITIONS AND SORCERY 167
XI KIAULLEEAGHT 182	XI MUSIC AND SINGING 183
XII BEAGHEY 208	XII FOOD 209
XIII SKEERAGHYN 218	XIII PARISHES 219
XIV BRISHEY USHTEY PURT CHIARN 242	XIV PORT ERIN BREAKWATER 243
XV YMMODDEE REDDYN	XV MISCELLANEOUS
CABDIL I	CHAPTER I
OLLICK AS YN VLEIN NOA	CHRISTMAS AND THE NEW YEAR
YN MYRRH	THE MYRRH
Row shiu rieau freayll arrey dy yeeaghyn yn myrrh çheet ayns blaa?	Were you ever watching to see the myrrh coming into flower ?
Va mee freayll arrey un oie, jeih bleaney as daeed er dy henney, dy akin eh.	I was watching one night, fifty years ago, to see it.
Va’n sorçh cair dy myrrh gaase ayns garey ben Juan Mooar, as dooyrt ee dy row ee er n’akin eh çheet ayns blaa keayrt ny ghaa.	It was the right kind of myrrh, growing in Big John’s wife’s garden, and she said that she had seen it flower many a time.
Va ymmoddee ’neenyn as guillyn goll hug yn thie eck mysh ’nane jeig er y chlag fastyr shenn Laa yn Ollick.	Many boys and girls went to her house about eleven o’clock on Old Christmas Eve.
Va’n oie rioagh, as nagh row lane soilshey er yn eayst.	It was freezing, and there was not much moonlight.
Va ben Juan ny ben feer chrauee, as va shin kiaulleeagh carvalyn yn Ollick dy cheau yn traa.	John’s wife was a very religious woman, and we were singing Christmas Carols to pass the time.
Ren ben Juan jeeaghyn dooin yn voayl va’n lhuss gaase, as ren ee scrapey yn ooir voish yn lhuss, son cha row eh monney erskyn y thalloo.	John’s wife showed us where the “herb” was growing, and she scraped the mould from the herb, for it was not much above the ground.
Va londeyr eck, as hie ee magh dy yeeaghyn cre’n aght ve1 geddyn er dy chooilley jeih minnidyn, ny kiarroo oor.	She had a lantern, and she went out to see how it was getting on every ten minutes or quarter of an hour.
Ve traa feer neu-aashagh maree tra hie shin geiyrt urree ec mean oie.	It was a very uneasy time with her when we went after her at midnight.
Agh cha voddagh shin fakin veg dy chaghlaa ayn.	But we could not see any change.
Ren shin fieau oor elley smooinaghtyn nagh row yn traa kiart.	We waited another hour, thinking it was not the right time.
Ren yn çhenn ven goaill lane yindys cre v’er jeet harrish, son dooyrt ee dy vel ee er n’akin eh keayrt ny ghaa.	The old woman wondered much what had come over it, for she said she had seen it many a time.
Hie shin ooilley thie jerkal as mollit.	We went all home hoping and disappointed.*
	*ie With disappointed hopes.
Agh, moghrey laa ny vairagh, ren shin clashtyn tra hie ben Yuan Mooar ersooyl ayns yn gharey moghrey er giyn, ren ee fakin dy ren yn myrrh blaaghey lurg ooilley.	But, on the morning of the next day we heard that when Big John’s wife had gone into the garden next morning, she saw that the myrrh had flowered after all.
Hug ee fys gys paart dy feallagh aegey, as ren ad ooilley soiaghey jeh.	She sent word to some of the young people, and they were all satisfied.
Lurg da ooilley ny feallagh elley er gholl ersooyl, hie mee reesht hug yn gharey marish fer elley, as ren mee fosley sooil yn vlaa, as honnick mee duillagyn noa.	After all the others had gone away, I went again to the garden with another, and opened the sheath of the flower, and I saw the new leaves.
Lane bleeantyn lurg shoh ren mee jannoo yn un red gys yn lhuss ayns garey Juan Cannell, er yn voghrey jeh’n astyr shenn Laa yn Ollick as honnick mee ny blaaghyn noa ec y traa shen.	Many years after this I did the same thing to the herb in John Cannell’s garden, on the morning of the eve of Old Christmas Day, and I saw the new buds at that time.
Ta blaaghey yn myrrh fosley yn tooill er y vullaght as yn vlaa noa cheet rish.	The flowering of the myrrh is opening of the sheath at the top, and the new bud appears.
Va paart jeh ny blaaghyn currit lesh hyms voish Yn Owe er shenn Laa yn Ollick, agh v’ad duillagyn noa gollrish yn feallagh elley.	Some of the flowers were brought to me from The Howe on Old Christmas Day, but they were new leaves like the others.
Va’n astyr shenn Laa yn Ollick Jesarn yn vlein shen, as er shenn Laa yn Ollick ayns yn Chabbal dooyrt peccagh ennagh dy negin da ve yn laa cair, son dy ren yn myrrh blaaghey riyr.	Old Christmas Eve that year was on a Saturday, and on Old Christmas Day in the chapel a person said it must be the right day, because the myrrh had flowered last night (night before).
Yn dooinney ren fosley sooill yn vlaa, tra cheayll eh, v’eh agglit, as dooyrt eh dy ghow eh cha (wheesh) nearey jeh hene nagh row fys echey cre dy yannoo.	The man who opened the sheath of the bud, when he heard it, was frightened, and he said he was so ashamed of himself that he did not know what to do.
Ta mee er ve freayll arrey er yn oie cheddin er ny shellanyn çheet magh, agh cha darragh ad magh fegooish bwoalley yn chishan shellan.	I have been keeping watch on (watching) the same night the bees coming out, but they would not come out without hitting the hive.
Ta mee er clashtyn sleih gra dy vel ny stuit goll er nyn ghlioonyn ec y traa cheddin, agh cha vel ad jannoo eh agh tra t’ad boirit, as cha vel agh paart jannoo eh ec yn traa shen.	I have heard people say that the bullocks go on their knees at the same time, but they do notvdo so but when they are bothered, and only some of them do it then.
YN QUAALTAGH	THE QUAALTAGH (First-Foot)
Yn chied phyagh ta çheet er essyn y dorrys ayns yn vlein noa ayns Mannin t’eh enmyssit “Yn Quaaltagh”.	The first person who comes on the sole of the door in the new year in the Isle of Man is called “The Quaaltagh” (meeter).
Ta’n chied phyagh nagh vel jeh’n lught thie, as er yn obbyr echey hene.	It is the first person not of the household, and on his own work (business).
Ren shenn sleih goaill baght my va’n peiagh dorraghey, ny aalin, va’n trie ny coshey echey ard ny injil, v’eh berçhagh ny boght, dy yannoo faishnaghyn daue hene.	The old people took notice (view) if the person was dark or fair, his instep high or low, if he were rich or poor, to foretell their luck.
Va jough dy lhune, ny dy jough lajer elley, ny paart jeh red erbee ta goll, arran, praasyn as skeddan currit da.	A drink of ale, or of other strong drink, or some of anything that was going, bread, potatoes, and herring, was given to him.
Va persoon erbee nagh ren freayll yn çhenn cliaghtey liorish cur red ennagh, v’eh coontit feer voal.	Any person who did not keep up the old custom by giving something was considered very mean.
Te er jeet dy ve drogh cliaghtey, son ta paart dy leih goll mygeayrt veih thie dy hie, as t’ad gaase scooyrit.	It has come to be a bad custom, for some people go about from house to house, and they get drunk.
V’ad cliaghtey cur greesagh voan, ny greesagh gheayl, er yn çhiollagh.	They used to put turf ashes, or ashes of coal, on the hearth.
V’ad jeeaghyn son cowrey coshey.	They looked for a footmark.
Va cowrey coshey goll magh monney baase, as va cowrey coshey çheet stiagh monney poosey.	A footmark going out was a sign of death, and a footmark coming in was a sign of marriage.
YN UNNYSUP	THE ‘DESERVING’
Ta’d gra dy vel ad goll er yn “unnysup”. “Red erbee sailliu cur dooinyn.”	They say that they are going on the “deserving.” “Anything you wish to give us.”
Ve ec y toshiaght yn eeck currit da’n viol cloieder son yn chirveish echey ec oanluckyn, farraghyn, poosaghyn, as feaillaghyn, as ve cha booiagh currit da as leagh yn taggyrt.	At first it was the payment given to the fiddler for his service at burials, wakes, marriages, and feasts, and it was as cheerfully given to him as the payment of the parson.
Ve lurg shen cheet dy ve red erbee va cliaghtey, va shiu toilliu.	After that it became anything customary, which you deserved.
Ve mennick eeckit ec y traa, mannagh row eh eeckit hie eh reesht gys y thie dy gheddyn eh.	It was often paid at the time, but if it was not, he came again to the house to get it.
Tra v’eh eeckit ve cliaghtey dy ve meer dy argid.	When it was paid it used to be a piece of silver.
Er y twoaie,* va’d genmys eh “Yn Wandescope”. Ny “guillyn baney,” “guillyn sheig yn drean,” as “quaaltaghyn” hooar ad yn unnysup.	In the North* they called it “The Wandescope.” The “White Boys,” the “Hunt the Wren Boys,” and “Quaaltaghs” received the “desert.”
* Jeh’n Ellan.	* Of the Island
Ta mee er chlashtyn my yishig vooar gra dy row ny briwnyn eeckit lesh yn unnysup. Va’n leigh ec y traa shen leigh chleeau.	I have heard my grandfather say that the deemsters were paid by the “deserving.” The law at that time was breast-law.
Ta ny Briwnyn ny feallagh s’jerree jeh ny Druee1.	The deemsters are the last of the Druids.
SHELG YN DREAN	HUNTING THE WREN
Va keayrt dy row shenn skeeal dy row yn sheean va jeant ec y drean er kione dollan chiaullee, tra va ny sidooryn Sostnagh as Manninagh ayns Nherin, ren eh dooishtey seose yn fer va freayll arrey, ren sauail ad ve goit gyn-yss daue lesh ny Yernee, ayns yn Irreemagh Yernee, as va’n oyr da Shelg yn Drean er Laa Noo Steaon.	There was once an old story that the noise made by the wren on the end of a drum, when the English soldiers and Manx (fencibles) were in Ireland, which woke up the man who was keeping watch (sentry), saved them from being taken unawares by the Irish, in the Irish Rebellion, and was the cause of hunting the wren on St. Stephen’s Day.
Ve yn credjue oc dy jinnagh eh cur lesh aigh vie dy ren eh cur er shenn gheiney as guillyn aegey dy roie geiyrt er, harrish cleiee as jeeigyn, derrey veagh eh tayrit.	It was the belief that it would bring good luck that made old men and young boys run after it, over hedges and ditches, until it would be caught.
Yn dooinney ren tayrtyn eh va’n dooinney mooar jeh’n laa ec yn traa shen, as cur eh lesh aigh vie da ooilley yn vlein.	The man who caught it was the great man of the day at that time, and it brought him good luck the whole year.
Va’n ushag veg dy kiaralagh tashtit, as currit lesh er boayrd vaatey gys yn skeddan son aigh vie.	The little bird was carefully kept, and brought on board the boat to the herrings (herring fishing) for good luck.
Va paart jeh ny fedjagyn currit da sleih elley as ren paart freayll fedjag ayns yn sporran oc.	Some of the feathers were given to other people, and some kept a feather in their purse.
Va’n drean beg currit er maidjey eddyr daa ghuilley, er meer dy villey-juys chianglt lesh ribbanyn, son cowrey jeh’n immeaght mie oc, as ayns cooinaghtyn jeh’n aigh vie t’eh er chur lesh ayns laaghyn foddey er-dy- henney.	The little wren was placed on a stick between two boys, on a piece of fir tree tied with ribbons, for a sign of their good going (success), and in remembrance of the good luck it had brought in days long ago.
Va trass ghuilley as v’eh coodit lesh lieen, as yn eddin echey jeant dhoo, as va dossan dy lhuss kiangit cooidjagh son dy yannoo famman çheuchooylloo.	There was a third boy, and he was covered with a net, and his face made black, and a bunch of leeks tied together to make a tail behind his back.
Hug eh lesh lorg liauyr son maidjey, as ren eh freayll traa lesh yn arrane.	He carried a long pole for a stick, and he kept time with the tune.
Va’n drean shelgit ayns Nherin son dy row ad smooinaghtyn dy row eh fer-obbee.	The wren was hunted in Ireland for (because) they thought he was a “buitch” (witch).
Ec yn Ollick, va guillyn aegey cliaghtey goll mygeayrt lesh nyn eddinyn jeant dhoo, as bayrnyn bane mraane, as apyrnyn orroo, daunsin as kiaulleeagh, “Roie ! ben Juan Tammy!”	At Christmas young boys used to go about with their faces made black, and women’s white caps and aprons on them, dancing and singing, “Run ! John Tommy’s wife.”
YN GIENSE	THE GIENSE
Va’n “Giense” feailley v'ad freayll ec yn oie, boayl va ny ‘neenyn aegey as ny guillyn aegey meeteil son daunsin.	The “Giense” was a feast kept at night, where young men and young women met for dancing.
Yn bun fockle voish “gien”, ben, as “oieys”, oie.	The root of the word was “gien,” a woman, and “oieys” night.
Foddee eh ve bun fockle jeh “unnysup,” cheet voish yn “ob,” ny “obbyr,” jeant liorish yn viol cloieder ec yn ghiense, bastaghyn, poosaghyn, farraryn, oanluckyn, as feaillaghyn.	It may be that the root of “unnysup” comes from the “ob,” or “obbyr” (work) done by the fiddler at the “giense” (nightly feast), baptisms, marriages, wakes, funerals, and feasts.
“Gien,” “oieys,” as “ob, ny “obbyr,” ta shen “giense ob,” ny “unnysup” Hooar eh meer dy argid son yn obbyr echey, cha beg ny wheesh as bailleu cur da.	“Gien,” “oieys, and “ob” or “obbyr,” that is “giense ob” or “unnysup.” He got a piece of silver for his work, as little or as much as they would like to give him.
Va mainshter yn ghiense yn fer dy reih yn leggad ec yn daunse.	The master of the feast was the person to choose the partner at the dance.
Va ny keayrtyn yn vainshter as v’eh inshit da dy chur ny piyryn aggairagh cooidjagh, son shen v’eh geddyn leagh, as veagh shoh oyr dy ve neu-aasal, as cree çhing, son va dagh fer booiagh geddyn yn ’neen echey hene, ny yn nane bliak lesh.	Sometimes the master was told to put the wrong pairs together, for that he would get a price (bribe), and this was a cause of uneasiness and heart-sickness, for each one was wishful to get his own girl, or the one he liked.
“Eaisht jee, as clasht jee, as cur jee my-ner. Ta N. as M. legadyn son yn vlein shoh, as ny sodjey my oddys ad cordail Moylley as soylley, jingey as pronney.”	“Listen, hearken, and take notice. N. and M. are partners for this year, and longer if they can agree. Praise and enjoy, press and eat your fill.”
Va’n ghiense cummit er fastyr shenn Laa yn Ollick, as cre erbee yn leggad ren yn vainshter cur da fer, v’eh smooinit dy reayll ee son yn slane vlein.	The giense was held on the eve of Old Christmas Day, and whoever was the partner the master gave to one, he was thought to keep her for the whole year.
Ta skeeal mysh shenn shaner Juan Sam.	There is a story about John Sam’s great- grandfather.
V’eh ec farrar ec Ballacriy.	He was at a wake at Ballacriy.
V’eh eeder jollyssagh, as gee eh wheesh gys derrey huitt eh jeh’n stoyl v’eh ny hoie er, as haink eh dy ve feer ching.	He was a greedy eater, and he ate so much that he fell off the stool he was sitting on, and he became very sick.
Va ooilley yn sleih ayns y thie smooinaghtyn dy row eh paartail.	All the people in the house thought he was going to die.
Dooyrt y ven-oast rish yn viol cloieder, “Dooar oo yn unnysup yn chubeyr myleeaney ?”	The hostess said to the fiddler, “Didst thou get the ‘unnysup’ (thy deserving) from the cooper this year ?”
“Cha dooar,” dooyrt yn viol cloieder. “Nish yn traa ayds. Foshil yn sporran echey as gow eh nish.”.	“I did not,” said the fiddler. “Now is thy time. Open his purse and take it now.”
Va’n unnysup red va sleih cur da ny ylleyderyn moghey, ny mummeryn, ny guillyn vaney, ny quaaltaghyn, ny guillyn Shelg yn drean, ny guillyn Hop tu Naa.	The “unnysup” was what people gave to the early callers (waits), mummers, White Boys, Quaaltaghs, Hunt the Wren Boys, and Hop dy Nai.
“My ta shiu goll dy chur red erbee dooin cur dooin eh ec keayrt, er nonney bee mayd ersooyl lesh soilshey yn eayst.”	“If you are going to give us anything, give us it soon, or we shall be away with the light of the moon.”
Oddagh eh ve jough lhune, skeddan hailjey, eeast, arran as caashey, braghtan, ny red erbee bailliu cur daue.	It might be ale, salt herrings, fish, bread and cheese, a butter cake, or anything you liked to give them.
Haink eh lurg shen dy ve red erbee va shiu toilliu,* son dooyrt ad tra yinnagh pyagh erbee jannoo aggair, “Veryms unnysup dhyt.”	It came afterwards to be anything you deserved,* for they said when any person did anything wrong, “I will give thee the ‘unnysup’ (what you deserve).”
* kerraghey	* Punishment.
Ta’n oie jeh’n ghaa yeigoo laa jeh’n chied vee jeh’n gheurey ta’n toshiaght jeh’n1 vlein ny ashoonyn Gailckagh.	The eve of the twelfth day of the first month of winter (November) is the beginning of the year of the Celts.
Bollagh ny guillyn aegey goll mygeayrt er yn oie shen kiaulleeagh shenn arrane as drane, “Hop ! ta’n Nai.”	Young boys used to go about on that night singing an old song and rhyme “Hop ta’n Nai.”
Va shenn ghooinney, enmyssit Illiam y Duke, va ynsit ayns ooilley shenn skeeallyn Manninagh, as dinsh eh dooys, mysh jeih bleeaney as daeed er-dy-henney, dy row eh smooinaghtyn dy row ny focklyn “Noght ta’n Oie,” as dy row eh boggey son yn çheet stiagh yn vlein noa.	An old man, called William Duke, who was learned in all old Manx stories, told me, about fifty years ago, that he thought the words were “To-night is the night,” and that it was joy for the coming in of the new year.
Son dy row yn fastyr as yn moghrey yn chied laa, as va’n astyr toshiaght yn laa.	For the evening and the morning were the first day, and the evening was the beginning of the day.
Te goll rish “Blein maynrey noa” ayns Baarle.	It is like “Happy New Year” in English.
Ta’n laa enmyssit “Laa Houney.”	The day is called Hollantide Day.
Cha vel fys am quoi va Souney, agh beign da er ve nane jeh ny nooghyn.	We do not know who was Souney, but he must have been one of the saints.
Ta’n traa jeh’n vlein enmyssit Martinmas ayns Baarle, as foddee “Souney” er ve enmyssit “Martin,” son ta Martin nane jeh ny shey enmyn shinney ayns Mannin.	The time of the year is called Martinmas in English, and “Souney” may have been the name of “Martin,” for Martin is one of the six oldest names in the Isle of Man.
Ayns Nalbin ta’n oie enmyssit “Hallow E’en.”	In Scotland the night is called Hallow E’en.
Ren ny ashoonyn Gailckagh credjal dy ren reddyn ta ry-heet ceau caslys roue ro laue, as va ny Manninee booiagh dy gheddyn faishnaghyn inshit daue, as er yn oie shoh v’ad jannoo ymmyd jeh ooilley ny aghtyn va fys oc er.	The Celts believed that things to come cast their shadows before them beforehand, and the Manx were fond of getting fortunes told to them, and on this night they used all the methods they knew.
Ren ad jannoo ymmyd jeh ooilley ny shenn chliaghtaghyn imraait liorish Bobby Burns, ayns yn arrane echey “Hallow E’en.”	They used all the old customs mentioned by Bobby Burns, in his poem " Hallow E’en."
Shegin da “Noght ! ta’n Oie” ve feer shenn, son ta’n chiaulleeaght ayns yn Mode Dorian.	“To-night is the night” must be very old, for the tune is in the Dorian Mode.
Ren wee screeu eh veih’n choraa chiaullee Hom Kermode, Bradda.	I took it down from the singing (voice) of Thomas Kermode, Bradda.
Ren eh coayl shilley ny sooillyn echey lurg yn vreck wooar tra v’eh feer veg, as v’eh eignit dy yannoo ymmyd jeh ny cleayshyn echey ayns ynnyd ny sooillyn echey.	He lost the sight of his eyes after small-pox when he was very little, and he was obliged to use his ears in place of his eyes.
Va cooinaghtyn yindyssagh mie echey, as v’eh mie dy chiaulleeagh, as va enn echey er yn ghlare Vanninagh feer vie.	He had a wonderfully good memory, and he was good to sing, and he knew the Manx language very well.
Ta’n chooid smoo jeh ny focklyn as arraneyn ta ayms goit sheese veih’n chiaulleeaght echey, as ren mee ceau lane ooraghyn maynrey ayns screeu ad sheese.	The greater part of the words and songs that I have are taken down from his singing, and I spent many happy hours in writing them down.
Ga dy row eh doal, ren eh tannaghtyn ec yn obbyr echey myr eeasteyr son ymmoddee bleeantyn.	Although he was blind, he continued at his work as a fisherman for many years.
Va lane tushtey echey, as ta mish lhiastyn lane da son yn tushtey t’eh er choyrt dou er bea ny Manninee ayns toshiaght yn nuyoo cheead yeig blein.	He had great intelligence, and I owe him a great deal for the knowledge he has given me of the life of the Manx at the beginning of the nineteenth century.
T’eh toilliu shoh dy reayll eshyn ayns cooinaghtyn.	He deserves this to preserve his memory.
HOP ! TA’N OlE	HOP ! THE NIGHT. TO-NIGHT IS THE NIGHT
Hop ! ta’n oie. Noght oie Houney.	Hop ! ta’n oie. To-night is Hollantide Night.
Hop ! ta’n oie. Mairagh Laa Houney.	Hop ! ta’n oie. To-morrow is Hollantide Day.
Hop ! ta’n oie. Kellagh as kiark.	Hop ! ta’n oie. Cock and hen.
Hop ! ta’n oie. Shibbyr y gounee.	Hop ! ta’n oie. Supper of the heifer.
Hop ! ta’n oie. Cre’n gauin gow mayd?	Hop ! ta’n oie. What heifer shall we take?
Hop ! ta’n oie. Yn gauin beg breck.	Hop ! ta’n oie. The little spotted heifer.
Hop ! ta’n oie. Kerroo ayns y phot.	Hop ! ta’n oie. Quarter in the pot.
Hop ! ta’n oie. Vlayst mee yn vroit.	Hop ! ta’n oie. I tasted the broth.
Hop ! ta’n oie. Scold mee my scoarnagh.	Hop ! ta’n oie. I scalded my throat.
Hop ! ta’n oie Roie mee gys y chibbyr.	Hop t ta’n oie. I ran to the well.
Hop ! ta’n oie. Diu mee my haie.	Hop ! ta’n oie. I drank my fill.
Hop ! ta’n oie. Eisht cheet ny yei.	Hop ! ta’n oie. Then coming back.
Hop ! ta’n oie. Veeit mee poul kayt.	Hop ! ta’n oie. I met a pole-cat.
Hop ! ta’n oie. Ren eh scryssey	Hop ! ta’n oie. He grinned.
Hop ! ta’n oie. Ren mee roie.	Hop ! ta’n oie. I ran.
Hop ! ta’n oie. Roie mee gys Nalbin.	Hop ! ta’n oie. I ran to Scotland.
Hop ! ta’n oie. Cre naight ayns shen?	Hop ! ta’n oie. What news there?
Hop ! ta’n oie. Yn cheeaght va traaue.	Hop ! ta’n oie. The plough was ploughing.
Hop ! ta’n oie. Ny cleain va cleiee.	Hop ! ta’n oie. The harrows were harrowing.
Hop ! ta’n oie. Va ben aeg giarey caashey.	Hop ! ta’n oie. A young woman was cutting cheese.
Hop ! ta’n oie. Yn skynn va geyre.	Hop ! ta’n oie. The knife was sharp.
Hop ! ta’n oie. Yiare ee e mair.	Hop ! ta’n oie. She cut her finger.
Hop ! ta’n ok. Lhap ee ‘sy clooid.	Hop ! ta’n oie. She wrapped it in a cloth.
Hop : ta’n oie. Ghlass ee eh ‘sy choir.	Hop ! ta’n oie. She locked it in a chest.
Hop ! ta’n oie. Ren eh sthock as stoyr.	Hop ! ta’n oie. It made stock and store.
Hop ! ta’n oie. Three kirree keeir.	Hop ! ta’n oie. Three brown sheep
Hop ! ta’n oie. Va ec Illiam yn Oe.	Hop ! ta’n oie. Had William the grandson.
My ta shiu cur veg dou,	If you give me anything,
Cur eh dou nish,	Give it me soon,
Son ta mish laccal goll thie	For I want to go home
Lesh soilshey yn eayst.	With the light of the moon.
Hop ! ta’n oie	Hop ! ta’n oie
Er Laa Houney hie ny guillyn ayns garaghyn as ny magheryn, as ren ad tayrn cabbash as cassyn cabbash, as eisht goll mygeayrt bwoalley ny dorrysyn.	On Hollantide Eve boys went into gardens and fields, and pulled cabbage and cabbage stalks, and then went about beating the doors.
Va ‘neenyn aegey as guillyn aegey chymsagh dy cheilley dy yannoo giense, as v’ad cliaghtey dy phrewal caghlaaghyn dy aghtyn dy gheddyn magh faishnaghyn.	Young girls and young boys gathered together to make a spree, and they used to try different ways of finding out fortunes.
Tra v’ad er phrowal ooilley ny saaseyn va fys oc er, hie ny ‘neenyn dy uinney yn soddag valloo.	When they had tried all the ways (methods) they knew, the girls went to bake the dumb cake.
Cha row pyagh erbee dy loayrt un ockle, as va dy chooilley nane dy chooney dy yannoo yn teayst.	Nobody was to speak one word, and every one was to help in making the dough.
Ve fuinnit er yn ghreesagh, ny er yn losht.	It was baked on the ashes, or on the bake stone (griddle).
Tra ve fuinnit, ve brisht seose, as va dagh ‘neen meer eck jeh.	When it was baked, it was broken up, and each girl had a piece of it.
Hie ee dy lhie shooyll goll y yerree, as yinnagh ee fakin caslys jeh’n ghraihder eck ayns ashlish	She went to bed walking backwards, and she would see a sign of her lover in a dream.
Tra nagh ren ad fuinney yn soddag valloo, ren ad gee skeddan hailjey, ayns yn un aght, as yinnagh eh jannoo kiart cha mie.	When they did not bake the dumb cake, they ate a salt herring, in the same way, and it would do quite as well.
Ta’n chliaghtey cur hibbin, hollin, as hilley millish, ayns ny thieyn ec yn Ollick cheet veih ny Drui.	The custom of putting ivy, holly, and bay-leaf in the houses at Christmas comes from the Druids.
V’ad smooinaghtyn dy row ny spyrrydyn, va freayll ad geayney fegooish fioghey, yinnagh freayll ny thieyn, as adsyn va cummal ayndoo sauchey cour yn gheurey.	They thought that the spirits, that kept them green without withering, would keep the houses, and those that were living in them, safe for the winter.
Ren ny ashoonyn quaagh freayll yn ard eailley ec yn traa s’girrey jeh’n vlein, as ren ad genmys eh “Saturnalia”.	The foreign nations kept their high feast at the shortest time of the year, and they called it “ Saturnalia”.
Ve ec y traa va’n ghrian jeeaghyn dy ve coayl yn varriaght, as eisht ghow ee toshiaght dy irree reesht.	It was at the time the sun seemed to be losing the victory, and then it began to rise again.
Va’n feailley shoh toshiaght yn Ollick.	This feast was the beginning of Christmas.
Ren ny creesteenyn ghoaill toshiaght dy reayll yn eailley ocsyn ec yn un hraa, as va’d ooilley goaill emshir feailley cooidjagh ayns [ny] shenn hraaghyn.	The Christians began to keep their feast at the same time, and they all took holiday together in the old times.
Va kainleyn losht feiy laa er Laa yn Ollick, myr cowrey soilshey yn theill, imraait liorish y Noo Ean y Tushtalagh.	Candles were burnt all day on Christmas Day, as a sign of the light of the world, mentioned by Saint John the Evangelist.
Va ny jeantee kainle cur kairileyn da’n sleih va kionnagh voue dy kinjagh, as va shen toshiaght y Nastey Nollick.	The makers of candles gave candles to the people who bought from them regularly, and that was the beginning of Christmas Boxes.
* Va darrag yn Ollick currit leshthie dy yannoo aile mooar son spongey ny beiyn ec y feailley.	* The Yule log was carried home to make a big fire to roast the animals at the feast.
* Va’n Darrag yn Ollick foaddit liorish meer goit veih yn Darrag yn Ollick nurree.	* The Yule log was lighted by a piece taken from the Yule log of the last year.
* Ta kione y chollagh muck, yn vuck spongit, yn “baron” dy eill vart, yn chlaare pheacock, ta ymmyd jeant jeu ec y traa t’ayn liorish slught thie reeoil, as liorish yn Schoill Ven Rein ec Oxford.	* There are a boar’s head, a roast pig, a “baron” of beef, and a dish of peacock, used at the present day by the royal household, and at Queen’s College at Oxford.
* Ta attey dy hollin mygeayrt y mysh kione y chollagh muck, as va ny feeacklyn vooarey echey shliawinit.	* The boar’s head has a crown of holly about it, and its big teeth (tusks) are polished.
* Ta “baron” dy eill vart dy kinjagh er n’ghoaill veih beiyn yn Ree.	* The “baron” of beef is always taken from the stock (animals) of the King.
Ta ny guillyn vaney, as ny guillyn “Roie! Ben Juan Tammy” yn fooillagh jeh ny cloiederyn ec yn “Saturnalia.” *	The “White Boys” and the “Run John Tammy’s Wife” are the remains of the players at the “Saturnalia.” *
* Ayns Sostyn ta’d enmyssit ny “mummeryn.”	* In England they are called the “mummers.”
Ta’n Billey Ollick as yn lorg Voaldyn cheet veih Scandinavia.	The Christmas Tree and the Maypole come from Scandinavia.
* Ta’n lorg Voaldyn cowrey jeh’n undin billey dy hraa.	* The Maypole is an emblem of the foundation of the tree of time.
Ta ny fraueyn echey goll gys Niau raad ta’n foawr rioee cummal, as gys y voayl raad ta’n ard-nieu mooar, as fo ny fraueyn echey ta’n ynnyd ny merriu.	Its roots go to heaven where the frost giant dwells, and to the place where is the great serpent, and under its roots is the place of the dead.
* Ta’n Billey Ollick cheet veih Germany. Mysh hoght bleeaney roish ren Ben Rein Victoria cheet hug stoyl reeoil, er yn nuyoo laa as feed jeh’n vee meanagh jeh’n gheurey ayns y vlein hoght cheead yeig as nuy as feed, v’eh ayns pash as currit er yn voayrd lesh three straneyn dy chainleyn kere shellan, cullyrit, as v’eh coodit lesh jesheenyn	* The Christmas Tree comes from Germany. About eight years before Queen Victoria came to the throne, on the twenty-ninth day of the middle month (December) of winter in the year eighteen hundred and twenty-nine, it was in a pot, and placed on the table with three rows of wax candles, coloured, and it was covered with toys (ornaments).
* Cha nel ny cliaghtaghyn shoh Manninagh.	* These customs are not Manx.
Va jinnair eeast eeit liorish CreesteenyRaueagh er oie’n Ollick, myr troshtey.	A fish dinner was eaten by Roman Catholics on Christmas Eve, as a fast.
Va astanyn-awin yn ard eeast. Er lhimmey paitchyn aegey, cha jig Creestee Raueagh erbee dy lhie derrey nee eh fakin yn ghrian girree moghrey Laa yn Ollick.	The eel (river eel) was the chief fish. Except young children, no Roman Catholic could go to bed until he saw the sun rise on Christmas Day morning.
Er lhimmey paitchyn aegey, cha jig Creestee Raueagh erbee dy lhie derrey nee eh fakin yn ghrian girree moghrey Laa yn Ollick.	Except young children, no Roman Catholic could go to bed until he saw the sun rise on Christmas Day morning.
Ta’n guil gaase er yn villey ooyl, as er yn villey darragh, as cha vel eh dy bragh bentyn rish y thalloo.	The mistletoe grows on the apple tree and on the oak tree, and it never touches the ground.
Shen yn oyr v’eh cha casherick da ny Drui.	That is the reason it was so sacred to the Druids.
Va ny blaaghyn hibbin thummit ayns ushtey eayl dy yannoo ad gial.	Ivy flowers were dipped in lime water to make them white.
Va’n thammag-phaagey ayrn jeh’n “Saturnalia.”	The kissing bush was part of the "Saturn-alia."
Va kainleyn er lheh jeant er son yn “Oie’ll Voirrey,” as va ny kainleyn dy mennick jeant ayns three banglaneyn.	Candles were especially made for the Eve of Mary, and the candles were often made in three branches.
Sleih va dy mie jeh vod cur lhieu ny kainleyn oc hene gys yn Oie’ll Voirrey.	People who were well off carried their own candles to the “Oie’ll Voirrey”.
CABDIL II	CHAPTER II
YN LIOAR-IMBEE	THE CALENDAR
REN ny Manninee rheynn yn vlein ayns daa ayrn, sourey as geurey.	THE Manx divided the year into two parts, summer and winter.
Sourey ghoaill toshiaght er Laa Boaldyn, as geurey er Laa Hauiney.	Summer began on May Day and winter on Hollantide Day.
Va’n tourey as yn gheurey rheynnit ayns yn arragh ny traa correy, as yn ouyr, ny traa vuinney.	The summer and the winter were divided into spring or sowing time, and harvest or reaping time.
Va ec dagh imbagh three meeghyn, yn chied vee, yn vee veanagh, as yn vee s’jerree.	Each season had three months, the first month, the middle month, and the last month.
Va freilt feaillysyn as laghyn feailley soit liorish yn agglish.	Feasts and feast days were kept, set by the church.
Va margey freilt er laa feailley, as hug sleih lesh yn chooid oc gys yn vargey dy chreck.	A fair was kept (held) on a feast day, and people brought their goods to the fair to sell.
Ta cooinaghtyn aym pene er ollan, snaie ollan, eggaghyn eaddee, yeeast chirrym, skeddan hailjey, as lhiare, creckit er yn daa laa as feed jeh’n vee veanagh jeh’n tourey, er Laa Colum, ayns Skeerey Chairbre.	I remember myself wool, woollen thread, webs of cloth, dried fish, salt herrings, and leather, sold on the twenty-second day of the middle month of the summer, on St. Columba’s Day, in the parish of Arbory.
Er y feailley Laa Colum ec yn Vallabeg, ta mee er n’akin whilleen as feed bwaag son creck lhune eddyr y daa ghroghad, as myrgeddin er yn hoghtoo laa as feed jeh’n vee s’jerree jeh’n ouyr, feailley Laa Simon as Jude.	At the feast of St. Columba’s Day at the Ballabeg, I have seen as many as twenty tents for selling ale between the two bridges, and also on the twenty-eighth day of the last month of the harvest (Feast of St. Simon and St. Jude).
Ta ny bwaagyn as ny buird arranginger ooilley ny ta er mayrn jeh’n chenn eailley, as cha vel bwaag er ve ayns yn nabooys shoh son bleeantyn.	The tents and ginger-bread tables are all that remain of the old feast, and a tent has not been in this neighbourhood for years.
Va shenn skeeal mychione Katriney, eirey jeh Colby Mooar.	There was an old story about Katherine, heiress of Colby Mooar.
Cha row ee poost, as v’ee geearree yn ennym eck dy ve cooinit son traaghyn dy ry-heet, as dy yannoo shoh hug ee meer dy vagher son grunt margee, son y Feaill Katriney, va’n cheeill eck er yn thalloo eck, as va kiark dy ve er ny marroo, as palchey dy lhune dy ve iut ec yn feaillys.	She was not married, and she wished her name to be remembered in times to come, and to do this she gave a piece of a field for a fair-ground for the feast of St. Katherine, whose church was on her estate, and a hen was to be killed, and plenty of ale to be drunk at the feast.
Ta skeeal elley, roish my row veg dy hurneyryn ayn, va’n sleih jeh Colby Mooar cur dy lhiattee ooiliey ny tuittymyn magh va eddyr oc ec y Feaill Katriney, as dy jinnagh dagh sheshaght speeney paart jeh ny fedjagyn as goanluckey ad, as va’n chooish reaghit.	There is another story, that before there were any attorneys, the people of Colby Mooar put aside all their fallings out that were between them at the feast of St. Katherine, and that each party would peel (pluck) some of the feathers and bury them, and the case was settled.
Ta mee er chlashtyn shenn ghooinney gra dy ren yn vummig echey freayll thie-oast, as t’ee er gra rish dy jinnagh ny deiney as guillyn aegey jeh’n nabooys marroo kiark, as yinnagh ad shooyi jees as jees, cummal yn chiark eddyr ad, as yinnagh yn feallagh elley shooyl jees as jees trooid yn vargey lesh ny idd jeu, myr dy veagh ad ec oanluckey, as va’d kiaulleeagh,	I have heard an old man say that his mother kept a public-house, and she had told him that the men and young boys of the neighbourhood would kill a hen, and they would walk two and two, holding the hen between them, and other persons would walk two and two through the fair with their hats off, as if they would be at a funeral, and sing,
“Kiark Katriney marroo.	“Katherine’s hen is dead.
Gow uss y chione, as goym’s ny cassyn, As ver mayd ee fo halloo.”	You take the head, and I shall take the feet, And we shall put her under the ground."
Harragh ad eisht hug yn thie oast, as geddyn palchey dy lhune.	They would then go to the public-house and get plenty of ale.
Va farrar freaylt harrish yn chiark, as moghey laa ny vairagh hie ny deiney dy “speeiney yn chiark.”	A wake was kept (held) over the hen, and early the next day the men went to “peel the hen.”
Va’n chione as ny cassyn giarrit j'ee, as va’d oanluckit.	The head and the feet were cut off, and they were buried.
Hug eh caa daue dy gheddyn bine beg er laa ny vairagh.	It gave them an opportunity to get a little drop on the next day.
Pyagh erbee va goll gys yn thie oast er yn laa lurg da’n vargey, va sleih gra “T’eh goll dy speeiney yn chiark,”	Any one who went to the public-house (tavern) on the day after the fair, people said “He is going to peel the hen.”
CABDIL III	CHAPTER III
LAA BOALDYN	MAY DAY
VA ny mraane obbee smooinit dy ve lane pooar oc er Laa Boaldyn, as va’d cliaghtey dy phrowal ooilley yn phooar va fys oc dy yannoo assee da sleih elley.	WITCHES were thought to have full power on May Day (Old), and they used to try all the power they knew to do harm to other people.
T’ad er ve cronnit shassoo cheumooie jeh thieyn moghey moghrey er Laa Boaldyn, as ny roihaghyn oc dy hayrn yn aigh vie veih sleih elley.	They have been seen standing outside of houses early on May Day morning, and working their arms to draw the good luck from other people.
Beagh er astyr oie Voaldyn ec guillin aegey crosh keirn ayns ny bayrnyn oc, as veagh crosh kianglt rish famman yn ollagh, ny baagh elley veagh ayns yn thie.	On the eve of May Day the young boys would have a cross of mountain ash (kern) in their caps, and a cross would be tied on the tail of cattle, or any other animal that would be in the house.
Ta’n aght cair dy yannoo crosh keirn dy scoltey un vaidjey as cur maidjey elley trooid, as myr shoh kiangle ad cooidjagh.	The right way to make a kern cross is to split one stick and put the other stick (piece) through it, and thus bind them together.
Va blaaghyn vluight, shuinyn, as cleesagh currit roish yn dorrys jeh ny thieyn as ny thieyn ollee dy reayll ad voish assee as drogh spyrrydyn.	May-flowers (king-cups), rushes, and flags were placed before the doors of the houses and cow-houses, to keep them from harm and bad spirits.
Va blaaghyn as lossereeyn currit er bun dorrys, as stoyl uinnagyn, ayns ny thieyn dy reayll ersooyl ferishyn.	Flowers and plants were placed on the door side, and window seats, in the houses to keep fairies away.
Va ushtey dy kinjagh freaylt ayns yn chrockan ec yn oie da ny ferishyn.	Water was always kept in the crock (large water dish) at night for the fairies.
Va bollan feailleoin ceaut ayns yn chooat, as ny keayrtyn ayns ny bayrnyn ‘syn astyr Laa Boaldyn, as er fastyr Laa’l Eoin.	Mugwort was worn in the coat, and some-times in the caps, on the eve of May Day, and on the eve of St. John’s Day.
Va aileyn foaddit, as aile ayns cleiyee, as conney va losht dy agglagh ersooyl ny drogh spyrrydyn.	Fires were lighted, and fire in the hedges, and gorse was burnt to frighten away the bad spirits.
Ren ad cur er ny cleiyee jeeaghyn gollrish boallaghyn dy aile. Shen bun yn fockle “Boal Tiene,” Boal aile.	They made the hedges look like walls of fire. That is the meaning (root) of the word, " Boal Teine," Wall of Fire.
Va guillin aegey lheim trooid yn aile, as va’n ollagh ny keayrtyn eiyrt trooid yn aile, dy reayll ad voish assee son slane blein.	Young boys jumped through the fire, and the cattle were sometimes driven through the fire, to keep them from harm for the whole year.
Veagh carryn sleodey dy bollan feailleoin tayrnit veih boal dy voal, dy eiyrt ny drogh spyrrydyn ersooyl.	Slide-carts of mugwort would be drawn from place to place, to drive the bad spirits away.
Va bollan feailleoin smooinit dy reayll jeh dy chooilley horch dy goghanyn currit lesh liorish drogh spyrrydyn, son dy row ad feer agglagh roish.	Mugwort was thought to keep off every kind of disease put (caused) by bad spirits, for they were very fearful of it.
Va’n aght cair dy reayll yn lhuss dy hayrn seose ee lesh ny fraueyn er yn astyr Laa’l Eoin, ec yn vean oie.	The right way to keep the herb was to pull it up by the roots on the eve of St. John’s Day, in the middle of the night.
Dy beagh ee tayrnit seose ayns yn aght shen, yinnagh ee freayll yn ymmyd kiart son yn slane blein.	If it was pulled up in that way, it would keep its use right for the whole year.
Va paart dy leih genmys eh yn bollan bane, kyndagh rish yn daah bane fo ny duillaghyn.	Some people called it the white herb, owing to the white colour under the leaves.
Va cayrnyn sheidit fud-ny-hoie, as dollanyn chiaullee cloiet.	Horns were blown through the night, and "dollans" * were struck (beaten, played).
	* Hoops with sheepskin stretched on them.
Ta sleih er yarrood dy row dig hoshiaght ymmyd jeant jeu dy agglagh drogh spyrrydyn ersooyl voish yn cheeill.	People have forgotten that bells were used at first to frighten away bad spirits from the church.
Moghrey Laa Boaldyn, dy leah er y laa, Kerree Mac Mollagh, shoh va sleih gra, v’ee “chirmagh yn ollagh as cur baase da ny lheiyee.”	People were saying that on May morning soon on the day (early in the day) Kerry Mac Mollagh+ was “drying the cows and killing the calves.”
	* Kitty (daughter of) the Son of the Rough—a reputed witch about whom the above saying became traditional.
Lurg da ny cayrnyn va sheidit, as ny dig bwoaillit, ny dollanyn cloiet, ny blaaghyn vluight, shuinyn, cleesagh, as sumarkyn currit roish ny dorryssyn, as ny croshyn keirn ayns ny bayrnyn ny guillyn, as ayns fammanyn yn ollagh, as ny carryn sleodey dy bollan feailleoin tayrnit veih boayl dy voayl,as ny drogh spyrrydyn eiyrt ersooyl, as sleih as maase shooyl trooid yn aile, eisht va ny magheryn aarloo dy chur yn maase er yn aiyr.	After the horns were blown, the bells rung, the skin drums played, the May-flowers, rushes, flags, and primroses placed before the doors, and the kern crosses in the caps of the boys, and on the tails of the cattle, and the sliding carts of St. John’s wort drawn from place to place, the bad spirits driven away, and people and cattle had walked through the fire, then the fields were ready to put the cattle on the grass.
Va ny bwoailtchyn yn boayl son yn ollagh ayns yn oie.	The folds were the place for the cattle in the night.
Er Laa Boaldyn va feaillys mooar er ny cummal ayns Ballachastal, as va sleih voish dy chooilley ard jeh Mannin cliaghtey cheet ayns eaddagh feailley oc.	May Day a great feast was held in Castletown, and people from every part of the Island used to come in their holiday clothes.
Va cloie caggee cummit, caslys jeh’n chaggey eddyr sourey as geurey.	A sham fight was held, a sign of the fight between summer and winter.
Va’n cheshaght souree jeh mraane seyrey as deiney seyrey er ny leeideil liorish yn yen aeg s’aalin, v’ee enmyssit quean y touree, as va’n cheshaght yeuree j eh deiney obbree as mraane obbree coamrit ayns yn aght quaagh, as ayns aght erbee dy bailleu, son gamman as cloie, as va’n fer hoshee enmyssit ree gheuree.	The summer company of ladies and gentlemen was led by the prettiest young woman, she was called the Queen of Summer ; and the winter party of working men and working women were dressed in a queer way, and in any way they liked, for fun and play, and the leader was called the King of Winter.
Va’n dooinney s’jerree va ree gheuree va Captan Tyldesley jeh Beemakem.	The last man who was King of Winter was Captain Tyldesley of Beemakem.
Va’n cheshaght gheuree eebrit liorish yn cheshaght souree er yn raad gys Scarleod, as tra rosh ad gys Scarleod va’n chaggey harrish, caslys dy row yn ghrian er gholl dy lhie ayns y heear.	The winter party was driven by the summer party on the road to Scarlett, and when they reached as far as Scarlett, the fight was over, a sign that the sun had gone down in the west.
Eisht hooar ny sheshaghtyn bee as jough, as lurg shen va daunsin as gammanyn jeh dy chooilley horch.	Then the company had meat and drink, and after that there was dancing and games of every kind.
Bollagh ad geddyn whilleen viol cloiederyn as oddagh ad, as sleih va oayllagh er y cheilley ren ad adhene ayns sheshaghtyn veggey, as goaill soylley jeh sheshaght y cheilley yn aght share oddagh ad.	They used to get as many fiddlers as they could, and people who were acquainted with each other made themselves into small corn-panies, and enjoyed the company of each other in the best way they could.
CABDIL IV	CHAPTER IV
TIN-VAAL	TYNWALD
REN yn Chiare as Feed cummal yn veeteil oc ec Tinvaal, ec Feailleoin, tra va’d ceau yn vollan feailleoin mygeayrt y mysh y chione, er yn wheigoo laa jeh’n vee s’jerree jeh’n touree.	THE Four-and-Twenty (House of Keys) held their meeting at Tynwald at St. John’s, when they wore St. John’s wort about their heads, on the fifth day of the last month of summer.
Ta bun ny ockle shoh, “Ting Voayl,” ta shen dy ghraa “Chengey Voayl,” ny “Tiengey Voayl” (voayl aileagh). Foddee eh y ve “Tien (ta shen ‘aile‘) Vaal,” er nonney oddys eh ve “Tiengey Voal” (voal aileagh).	The root of this word is “Ting Voayl,” that is “Chengey Voayl” (the place of the tongue), or “Tiengey Voayl” (place of fire). Perhaps it is “Tien Vaal” (Baal’s Fire), or perhaps “Tiengey Voal” (fiery wall).
Va ny mraane obbee grait goit seose hug yn clieau jeh Quayleoin,* as currit ayns stoandey, as treinaghyn eiyrit stiagh ayns yn stoandey, as ya’d rollit gys y vun.	Witches were said to be taken to the mountain of St. John’s Court (Slieau Quayleoin *), and placed in a barrel, and nails driven into the barrel, and they were rolled to the bottom.
*Slieau-whallin.	*Slieau-whallin.
Va ooilley cooishyn reaghit ec yn Whaiyl shen liorish ny briwnyn, as ooilley ny leighaghyn cleeau lhait magh hug yn sleih three keayrtyn, as cha vel ad leigh foast derrey ta shen jeant.	All cases were settled at that Court by the deemsters, and all breast laws read out to the people three times, and they are not law yet until that is done.
Ta’n Chiare as Feed enmyssit “Keys,” son dy ren ad jannoo ny “keeshyn.”	The Four-and-Twenty are called “Keys,” for they made the “keeshyn” or taxes.
Ec yn traa t’ayn ta shirveish cummit ayns Keeilleoin.	At the present time the service is held in St. John’s Church.
Eisht t’ad shooyl, ayns yn order shoh, jees as jees, voish yn cheeill gys y chronk Tin Vaal.	Then they walk in this order, two and two, from the Church to the Tynwald Hill.
Kiare sessenee jeh’n chee,	Four sergeants of police,
Ny shey toshee yioarree,	The Six Coroners,
Ny captanyn ny skeeraghyn,	The Captains of Parishes,
Ny saggyrtyn,	The Clergy,
Ny briwnyn beggey,	The High Bailiffs,
Yn Chiare as Feed,	The Keys,
Ny fir coyrlee,	The Council,
Yn er cliwe,	The Sword-Bearer,
Yn CHIANNOORT,	The GOVERNOR,
Yn daa haggyrt reiltys,	The two Government Chaplains,
Yn er-lhee y lught-thie,	The Surgeon to the Household,
Sidooryn,	Soldiers,
as eisht as wheesh dy leih as sailleu geiyrt orroo shen.	and then as many people as wish to go after them.
Va shuinyn skeaylt er ny greeishyn Tin Vaal son cowrey dy chur biallys.	Rushes were spread on the steps of the Tynwald for a sign of giving obedience.
Va dy chooiley skeerey chaglym ooir dy yannoo yn Chronk Tin Vaal ayns y toshiaght.	Every parish gathered earth to make Tynwald Hill at the beginning.
Er Laa Tin Vaal ta sleih cheet voish dy chooilley ard jeh Mannin dy chlashtyn ny slattyssyn focklit magh.	On Tynwald Day people come from every part of the Isle of Man to hear the laws pronounced.
Ta ny shenn tosheeyioarree livrey ny slattyn oc da’n Chiannoort, as ta’n chied vriw loo ny feallagh noa stiagh.	The six old coroners deliver their rods to the Governor, and the first Deemster swears the new coroners in.
Eisht ta dy chooilley hoshiagh-jioarey gliooney sheese roish yn Chiannoort, as goaill yn tlat echey veih laueyn yn Chiannoort.	Then every coroner kneels down before the Governor, and takes his rod (wand) from the hands of the Governor.
Ta toshiagh jioarey Glenfaba lhaih ny slattyssyn ayns Gaelg.	The coroner of Glenfaba reads the laws in Manx.
CABDIL V	CHAPTER V
OOASHLEY-NY-GREINEY AS OOASHLEY YN-EAYST	SUN AND MOON WORSHIP
VA Sauin ny Bel Sauin yn jee syrjey jeh ny Gaeljee. Haink ny Gaeljee voish Asia, as yn vun fockle “Sauin” haink veih “saue” as “an,” as v’ad dy ve toiggit “kiarkyl yn ghrian.”	SAUIN or Baal Sauin was the chief god of the Gauls. The Gauls came from Asia, and the root of the word “Sauin” came from “saue” and “an,” and they are to be understood as “Circle of the Sun.”
Cha row ad booiagh genmys yn ennym echey (Bel Sauin) as ren ad genmys ee yn ghrian.	They were not willing to name his name (Baal Sauin), and they called it the Sun.
Va’n ennym echey myr yn annym echey.	His name was as his soul.
V’ad smooinaghtyn dy row eh persoon, son dooyrt ad “t’ee girree,” as “t’ee goll dy lhie.”	They thought it was a person, for they said “she gets up” and “she goes to bed.” *
	* The sun is feminine in Manx.
Tra va ny baatyn “ec yn skeddan” er y Vaie Vooar, v’ad genmys yn voayl v’ee girree “Cronk yn Irree Laa.”	When the boats were “at the herrings”+ on the Big Bay, they called the place where it rose the “Hill of the Rising Day.”
	#NAME?
Cha row ny Gaeljee fo varrynys ayn, son dy chooilley smooinaght ta shin goaill as dy chooilley red ta shin jannoo ta shin ayns lhiastynys da’n ghrian.	The Gauls were not under a mistake, for every thought we take and every thing we do, we owe to the sun.
Ta’n irriney jeh shen dy ve fakinit ayns shoh.	The truth of that is to be seen in this.
Myr ta dooinney tayrit ayns ceau sniaghtee, mannagh jinnagh eh cummal shooyl, nee eh coayl yn vhioyr jeh cassyn as laueyn, as hig eh dy chadley, as cha jean eh dy bragh doostey arragh.	If a man be caught in a fall of snow, if he would not keep walking, he will lose the power (feeling) of his feet and hands, and he will come to sleep, and he will never wake any more.
Cha jean eh smooinaght ny gleashagh.	He will not think or move.
Cha beagh red erbee bio er y theill dy bee dy vel chiass cheet voish yn ghrian.	There would not be anything alive on the world but for the heat coming from the sun.
Cha ren ny Hewnyn credjal ayris yn irree-seose jeh ny merriu derrey lurg daue va er ve ayns cappeys, as ren ad gynsagh eh ayns shen voish irree ny ghreiney.	The Jews did not believe in the resurrection of the dead until after they had been in captivity, and they learned it there from the rising of the sun.
Ren yn ghrian girree seose voish fo halloo ayns yn shiar, as hie ee sheese ayns yn sheear.	The sun rose up from under the ground in the east, and went down in the west.
Cha row ad shickyr nee yn chenn ghrian hairik seose reesht, ny grian noa cheet seose dy chooilley laa, agh hie ad dy chur ooashley j'ee yn chied red ‘sy voghrey, tra ren yn ghriari girree, as t’ad jannoo shen foast ayns yn cheer shen.	They were not sure that it was the old sun that came up again, or a new sun coming up every day, but they went to worship her the first thing in the morning when the sun rose, and they do that yet in that country.
Ren ny Hewnyn smooinaghtyn dy row yn theill rea goll-rish claare, as va ardjyn er, as va’n thalloo chaglit cooidjagh ayns yn un voayl, as va’n ushtey fo, as fo’n ushtey yn diunid gyn kione.	The Jews thought the world was flat like a dish, and there were points (ends) on it, and the land was gathered together in one place, and the water was under it, and under the water the depth without end (abyss).
Va slane eaghtyr y thalloo coodit harrish lesh yn aer ny niau, myr coodagh claare, as ayns yn aer va currit yn ghrian, yn eayst, as ny rollageyn, dy chur soilshey, dy reill yn laa as yn oie.	The whole surface of the earth was covered over with the air or heaven as a dish-cover, and in the air were put the sun, the moon, and the stars to give light, to rule the day and the night.
Va ny ushtaghyn erskyn yn aer va er ny scarrey veih ny ushtaghyn fo’n aer.	The waters above the air were divided from the waters under the air.
Va uinnagyn ayns yn aer, as tra va’d foshlit ren niaghey cheet sheese.	There were windows in the air, and when they were opened the rain came down.
Va’d smooinaghtyn dy voddagh ad troggal toor dy roshtyn seose gys niau, as va’d smooinaghtyn dy voddagh aaraghyn roshtyn seose myrgeddin.	They thought they could build a tower to reach up to heaven, and they thought that ladders could reach up also.
V’ad genmys yn toor “Babel,” ta shen “yn ghiat jeh ny jeeghyn.” Ta’n vun fockle “Baal” t’eh mainshter, ny chiarn, ny fer s’lajer, as va dagh cheer as va Baal echey da hene.	They called the tower "Babel," that is "the Gate of the Gods." The root of the word "Baal "is master, or lord, or strongest one, and each country had its own "Baal."
Cha row ad dy yannoo caslys erbee jeh’n Chiarn jee, ny caslys jeh red erbee ayns niau heose, ny er yn thalloo wass, ny jeh red erbee fo’n ushtey.	They were not to make any image of the Lord God, nor the likeness of anything in heaven above, or on the earth beneath, or of anything under the water.
Va ooilley aile cheet voish yn ghrian, as ayns shenn hraaghyn v’ad cliaghtey loshtey ny kirp jeh ny merriu dy chur kied da ny spyrrydyn dy gholl reesht gys yn ghrian.	All fire comes from the sun, and in old times they used to burn the bodies of the dead to allow the spirits to ‘go back again to the sun.
Beign da sleih er ve ooashlaghey yn eayst as myrgeddin yn ghrian, son cha bliak lhieu fakin yn eayst noa son yn chied hraa trooid gless.	People must have worshipped the moon and also the sun, for they did not like to look at the new moon for the first time through glass
Va’d booiagh argid ve oc ayns nyn phoggaidyn, as dy hyndaa yn argid lesh nyn laueyn ayns ny poggaidyn oc, as jannoo yeearree dy gheddyn palchey argid, as ta’n cliaghtey shen oc ec y traa t’ayn.	. They were pleased to have money in their pockets, and to turn the money with their hands in their pockets, and wish to get plenty of money, and they have that custom at the present time.
Harragh ad magh ass y thie son nagh vaik ad yn eayst noa trooid gless, as ta mee er chlashtyn sleih gra tra yin-nagh ad fakin ee, “Bannit dy row yn eayst noa, as bannit dy row mish.”	They would come out of the house that they might not see the new moon through glass, and I have heard people say when they would see it, “Blessed be the new moon, and blessed be me.”
Va’d smooinaghtyn tra va sleih goll ass nyn geeayl dy row eh kyndagh rish yn eayst, as ren ad myrgeddin smooinaghtyn dy row ad dy mennick ny smessey ec caghlaa yn eayst.	They thought that when people went out of their senses it was owing to the moon, and they thought also that they were often worse at the change of the moon.
Va’d smooinaghtyn dy row ooilley mraane fo phooar yn eayst, as va’n earish as ny tidaghyn fo.	They thought that all women were under the power (influence) of the moon, and that the weather and tides were under it.
Ta chibbyr ushtey ayns Ballalhionney ayns Bradda, enmyssit Chibbyr Bolthane, as ta’n ushtey eck mie son sleih ching.	There is a well of water at Ballalhionney in Bradda, called Chibbyr Bolthane (“Baal’s Well,” or the “Well of the Ditch”), and its water is good for sick people.
T’ee er mullagh yn Abbey, ayns lhiattee jiass Baie Fleshwick.	It is at the top of the Abbey, on the south side of Fleshwick Bay.
Ta cronnag combaasit runt mygeayrt lesh claghyn, boayl va’d cur ooashley da’n ghrian ayns shen.	The cairn is surrounded (round about) with stones, a place where they worshipped the sun.
Ta Cronk yn Irree Laa shiar jeh mullagh yn Abbey, yn voayl ta’n ghrian girree.	Cronk yn Irree Laa (“Hill of the Rising Day”) is east of the top of the Abbey, the place where the sun rises.
Tra va’n ghrian girree va’d cur ooashley j’ee.	When the sun rose they worshipped her.
Ta cronnag elley cheu-mooie, boayl te smooinit va’d geiyrt yn maase, dy reayll ad voish assee er son yn vlein shen.	There is another cairn outside, a place (to which) it is thought they drove the cattle, to keep them from harm for that year.
CABDIL VI	CHAPTER VI
YN OUYR	THE HARVEST
VA’N ennym er jee arroo Lug, ny Luan, as va’n feailley echey freaylt er Laa Lhuanys.	THE name of the corn god was “Lug,” or “Luan,” and his feast was kept on Lammas Day.
Dy yannoo yn thalloo ny sassey dy chuir rass as dy vuinn yn arroo, ve rheynnit ayns immyr aghyn, red beg smoo na daa stundayrt, as yn chied hreagh ren yn cheeaght jannoo va enmyssit yn foshley, ny “bai,” as yn chreagh s’jerree va enmyssit yn “chlash.”	To make the land easier to sow seed and to reap the corn, it was divided into butts, a little more than two yards, and the first furrow the plough made was called the opening, or “bye,” and the last furrow was called the “clash.”
Va shoh jannoo eh n’sassey dy chuir, son nagh beagh balkyn erbee jeant.	This made it easier to sow, for there would not be any “misses.”
“Ny jean balk jeh thalloo mie,” va shenn raa-cadjin.	“Do not make a miss of good ground” was an old common saying.
Tra va mheil veayneeyn goll stiagh ayns y vagher, va daa veaynee er dagh immyr, as yn chied er, ny reih beaynee, va enmyssit yn “furriman,” as yn fer s’jerree va er y ghart.	When a band of reapers went into the field, there were two reapers on each butt, and the first man, or best reaper, was called the “furriman,” and the last one was on the “gart.”
Va dagh beaynee as corran echey, as lurg da v’eh er ghiarrey lane-doarn dy arroo, ren eh cur cront er nyn ghing, as myr shen jannoo queeyllagh, as eisht hug eh yn wheeyllagh er y thalloo, as cur beamyn jeh’n arroo er yn wheeyllagh derrey veagh dy liooar echey dy yannoo bunney.	Each reaper had a sickle, and after he had cut a handful of corn, he put a knot on their heads, and thus made a band, and then he put the band on the ground, and put handfuls of corn on the band until there would be enough at him (he had enough) to make a sheaf.
Tra veagh shen ve jeant yinnagh eh jannoo queeyllagh elley.	When. that would be done he would make another band.
Veagh pyagh elley cheet geiyrt orroo, as kiangley ny bunneeyn, as eisht soiaghey seose ny bunneeyn ayns sthook.	Another person would come after them, and tie the sheaves, and then set up the sheaves in a stook.
My yogh yn ghart trooid yn oght echey hoshiaght roish yn furriman v’eh grait dy chur losh da’n furriman.	If the “gart” would get through his portion first before the “furriman,” he was said to give a “ blow” to the “furriman.”
Ayns mean yn astyr veagh ad geddyn pynt dy lhune, ny bainney as arran as eeym, as va shen enmyssit “mrastyr beg.”	In the middle of the afternoon they would get a pint of ale, or milk and bread and butter, and it was called the “little dinner.”
Tra va’n arroo ooilley giarrit, va’n meer s’jerree currit lesh thie, as ny cassyn chianglt as feeit, as ve freaylt son oural gys Jee yn Arroo.	When the corn was all cut, the last piece was carried home, and the stalks tied and plaited, and it was kept for an offering to the Corn God.
Ve enmyssit “yn vheillea.”	It was called the “mheillea.”
Hie yn vheil dy veayneeyn thie, as chur jeu eaddagh obbree, as eisht chur orroo yn eaddagh share, dy heet gys shibber ny mheillea.	The band of reapers went home, and put off their working clothes, and then put on better clothing, to come to the supper of the “mheillea”.
Lurg shibber veagh daunsin, as viol cloieder oc dy reayll traa rish yn daunsin.	After supper there would be dancing, and a fiddler at them (they would have a fiddler) to keep time with the dancing.
Tra va’n laad s’jerree currit lesh thie, v’eh enmyssit “sthook y brimmin,” as my va ghaa ny three dy chartyn ayns y vagher cooidjagh veagh ad streeu rish y cheilley quoi veagh hoshiaght, er yn oyr nagh row ad laikal ve enmyssit yn sthook y brimmin.	When the last load was brought home it was called the "stook of brimmin," and if there weie two or three carts in the field together they would strive with one another which would be first, because they did not like to be called the " stook of brimmin."
Va drogh haghyrt ayns yn streeu shoh gys dooinney aeg ren tuittym jeh kart as brishey eh shleeast echey tra v’eh geiyrt tessen clash, va shoh yn oyr dooys dy ve fer lhee.	It was an accident in this strife to a young man who fell off a cart and broke his leg when he was driving across a clash that was the cause of my being a doctor.
Ren eh tuittym jeh’n chart tra ve anmagh er yn astyr, as v’eh currit lesh thie, as ren mee soiaghey yn chraue.	He fell off the cart when it was late in the afternoon, and he was carried home, and I set the bone.
Laa ny vairagh hie mee son yn charrey ayms Illiam Clugaish, yn Strang, fer dy hoiagh craueyn jeh foaynoo mooar.	On the morrow I went for my friend William Clucas, The Strang, a bonesetter of great repute.
Ren eh cur coyrle da my yishig dy chur mee gys Hospital Guy, Lunnon, as hie mee yn un chiaghtyn as va’n dooinney aeg son geddyn ass y lhiabbee.	He advised my father to send me to Guy’s Hospital, London, and I went the same week that the young man was for getting out of bed.
Ren yn sleih goll er yn chied ghoonaght jeh’n ouyr, ny yn chied laa jeh’n chied vee jeh’n ouyr, dy yannoo lhiasaghey da Lug, ny Luanys, jee yn arroo.	People went on the first Sunday of harvest, or on the first day of the first month of harvest, to make an offering to Lug or Luan, the Corn God.
Hie ad gys Baroole, yn clieau syrjey, dy hymsagh banganyn dy choinney freaie as berrishyn freoaghane-ghorrym.	They went to Baroole, the highest mountain, to gather branches of heather and bilberries.
Ta’d shooyl gys Baroole foast dy gheddyn ny berrishyn, agh nagh vel fys oc cre hon aght ta’d jannoo eh.	They walk to Baroole still to get the berries, but they do not know what for (why) they do it.
CABDIL VII	CHAPTER VII
SHIBBER BURT BAATEY	THE BOAT SUPPER
Ren mee taghyrt dy akin sheshaght baatey lurg shibber burt baatey ayns y vlein hoght cheead yeig queig jeig as daeed.	I HAPPENED to see a crew (boat’s company) after the crew’s supper in the year eighteen hundred and fifty-five.
Va’n chibber goit ayns thie mainshter y vaatey.	The supper was taken in the house of the master of the boat.
Va’n ennym echey “Thomase Joss,’ as va’n ennym y vaatey “Swan.”	His name was " homas Joss," and the name of the boat was the" Swan."
V’ad rheynn ny ayrnyn, as failley cheshaght son y nah vlein.	They were dividing the shares, and hiring the crew for the next year.
Ec lhiattee y thie va magher faiyr, as va ec yn cheshaght meer dy snaie, stoandey, as maidjey raue.	At the side of the house was a field of grass, and the crew had a piece of nets, a barrel, and an oar.
Hug yn vainshter y vaidjey ayns loob ayns y chleigh dy stiurey.	The master put the oar in a hollow in the hedge to steer.
Hie daa ghooinney harrish y chleigh, as va’n snaie currit harrish y chleigh.	Two men went over the hedge, and the nets were put over the hedge.
Hooar yn daa ghooinney holt jeh’n snaie, as hug ad lhieu eh magh ayns y vagher choud as harragh eh.	The two men took hold of the net, and carried it out in the field as far as it could go.
Va daa ghooinney er y dreeym, as fer ec y lint, as va fer elley ceau ny mollagyn magh.	Two men were on the back, and one on the lint, and another was casting out the buoys.
Roish ghow ad toshiaght dy chuir yn snaie, v‘ad taggloo mysh y shiaulley hug y ghrunt skeddan.	Before they had begun to shoot out the net, they were talking about the sailing to the herring ground.
Dooyrt Johnny Dan dy row ee goll dy moal.	Johnny Dan said that she was going slowly.
“Ta partan er y thoyn eck jiu ta mee credjal.”	“There is a crab on her bottom to-day, I believe.”
“Te ro leah dy chuir.”	“It is too soon to shoot.”
“Te traa dy liooar,” dooyrt fer elley.	“It is time enough,” said another.
“Cha vel y ghrian dy lhie foast.”	“The sun is not down yet.”
“Foddym fakin ingin my ordaag foast.”*	“I can see the nail on my thumb yet.”
* Cha row yn lieen dy ve cuirt, choud as yinnagh doo inney fakin ingin yn ordaag echey, tra va’n roih echey sheeynt magh.	* The nets were not to be sown (shot) as long as a man could see the nail of his thumb when his arm was stretched out (at arm’s length).
“Nish, my ghuillyn, lhig dooin goaill burt, as chuir.”	“Now, my boys, let us take a berth, and shoot.” (the nets).
“Ta mee booiagh,” dooyrt fer,	“I am willing,” said one,
“As ta mee booiagh,” dooyrt fer elley.	“And I am willing,” said another.
“Ta caslys mie ain.”	“We have a good sign.”
“Naik shiu yn pherkyn?”	“Did you see the porpoise ?”
“Honnick.”	“I saw him.”
“R’ou prowal ayns shen, buy?”	“Were you proving there, boy?”
“Va, buy.”	“I was.”
“Dob ad snaue.”	“They refuse[ed] to mesh.”
“Quoid t’ou cur ass y piyr ?”	“How much art thou pulling out of the pair?”
“Mysh keead.”	“About a hundred.”
Lurg tammylt dyllee y vainshter da fer elley, “R’ou prowal y nah cheayrt?”	After a while the master called to another man, "Were you proving a second time?"
“Va, buy.”	“I was, boy.”
“Ren ad gobbal snaue.”	“They are refusing to mesh.”
Dooyrt fer elley, “Te kiart cha mie dooin prowal reesht.”	Another said, “It is quite as well for us to prove again.”
“Ta skeddan dy liooar ayns shoh.”	“There is herring enough here.”
“Lhig dooin craa as cur magh reesht ee son oor.”	“Let us shake and put it out again for an hour.”
Lurg jee ve oor cuirt, “Te kiart cha mie dy chur er boayrd. Te jeeaghyn quaagh,” as va’n snaie ooilley er y tedd, as hug shin claghyn pohll er y snaie.	After it had been shot for an hour : “It is quite as well to put on board ; it is looking wild,” and the net was all on the ropes and we put pole stones on the net."
“Te sheidey feer creoi.”	“It is blowing very hard.”
“Lhig dooin cur seose y chron.”	“Let us put up the mast.”
“Chion sheet y lug dy chummal yn chione eck hug y cheayn.”	“Tighten the lug sheet to keep her head to the sea.”
“Cur shiu shiaull hug y chron dy tappee, ta’n cheayn roie feer trome.”	“Put the sail to the mast quickly ; the sea is running very heavily.”
As yn chied red chiangle shin three reefyn ayns y shiaull mean, as hie shin gys purt.	And the first thing we tied three reefs in the mainsail, and went for the port.
Tra va shin goll cheayll shin eam, “Ta dooinney harrish boayrd.”	When we were going we heard a shout, “There is a man overboard.”
“Baatey ! Baatey!”	“A boat! A boat!”
“Graih Yee.”	“Love of God.” [God’s sake.]
“Beem’s baiht.”	“I shall be drowned.”
“Cur magh yn yawl.”	“Put out the yawl.”
“Jean siyr! Jean siyr!”	“Make haste ! Make haste !”
“Bee oo roud.”	“Thou wilt be too long.”
“C’raad t’eh?” “C’raad t’eshyn?”	“Where is he ?” “Where is he ?”
“Ta mee fakin eh.”	“I see him.”
“C’raad ta’n chlip?”	“Where is the boat-hook ?”
“Ceau coyrd huggey.”	“Throw a rope to him.”
“Vel eh echey?”	“Has he it ?”
“Vel eh er n’gheddyn eh?”	“Has he got it?”
“Ceau mollag huggey.”	“Throw a buoy to him.”
“T’eh goll sheese y nah cheayrt.”	“He is going down a second time.”
“T’eh aym. T’eh aym.”	“I have him. I have him.”
“T’eh ayns shoh.”	“Here he is.”
“Tayr holt er folt y ching.”	“Catch hold of him by the hair of the head.”
“Greim eh er y wannal.”	“Grip him by the neck.”
“Cum shickyr eh.”	“Hold him sure.”
“Trog eh er boayrd.”	“Lift him on board.”
“Chyndaa eh er e ghreeym.”	“Turn him on his back.”
“Cur eh tessen y stoandey, as lhig da’n ushtey roie ass.”	“Put him across on the barrel, and allow the water to run out.”
“Vel yn ennal ayn?”	“Is the breath in him?”
“T’eh lieh-varroo.”	“He is half dead.”
“Vel eh tayrn ennal?”	“Is he breathing?”
“T’eh cheet huggey.”	“He is coming to.”
“T’eh tayrn ennal.”	“He breathes.”
“Cha n’aggle da foast.”	“There is no fear of him yet.”
“T’eh cheet my-laue.”	“He is recovering.”
“Ta’n chooid smessey harrish.”	“The worst is past.”
“V’eh bunnys baiht.”	“He was almost drowned.”
“S’faggys v’eh da baase.”	“He was near death.”
“Cha bee dooinney baiht my t’eh dy ve crighit.”	“A man will not be drowned if he is to be hanged.”
“Lhig dooin goll as goaill jough y dorrys.”	“Let us go and take the ‘ jough y dorrys’ (drink at the door, stirrup cup).”
Te ooilley dy mie ta cur jerrey dy mie.	All is well that ends well.
Cha naik mee rieau jannoo cloie ayns thie cloie cha mie ayns my vioys.	I never saw acting in a play-house as good in my life.
Ve cloie firrinagh Gaeljee.	It was a true Celtic play.
CABDIL VIII	CHAPTER VIII
CLIAGHTYN BENTYN RISH POOSEY AS BAASE	CUSTOMS CONNECTED WITH MARRIAGE AND DEATH
VA’N oie roish y vannish va cayrnyn sheidit fud ny hoie.	THE night before a wedding horns were blown during the night.
Haink sheshaght yn ven-phoosee voish yn thie eck as yn dooinney poosee voish yn thie echeysyn, as va’d dy mernick goll dagh raad gys y cheeill derrey yinnagh ad meeiteil y cheilley, as eisht craa laueyn as croymmey nyn ghing.	The bride’s party came from her house, and the bridegroom from his house, and they often went each a different road to the church until they would meet one another, and then shake hands, and bow their heads.
Hie yn ven-phoosee marish yn vraar eck, ny fer faggys mooinj erys j'ee gys y cheeill, as y dooinney-poosee marish y chuyr echey myr va lheid echey, ny yn chinney sniessey.	The bride went with her brother, or nearest relation, to the church, and the bridegroom with his sister, if the like was at him (if he had one), or the nearest of kin.
Paart dy cheayrtyn veagh queig jeig ny feed gigyn.	Sometimes there would be fifteen or twenty gigs.
Va’n feallagh va ayns ny gigyn imneagh dy yeeaghyn jeh ny cabbil oc.	Persons in the gigs would be anxious (desirous) of showing off their horses.
Ny vud ny labreeyri va fainey dy mennick yeeassit son yn laa, as paart dy cheayrtyn veagh ad jannoo ymmyd jeh ogher dorrys y cheeill.	Among the labouring people the ring was often lent for the day, and sometimes they would use the key of the church door.
Ta mee er chlashtyn jeh fainey va yeeassit son poosey as caillit, as feddynit lane bleeantyn lurg shen.	I have heard of a ring that was lent for a marriage and lost, and found many years after.
Cha row eh coontit aigh vie dy choayl yn fainey, ny lhiggey da tuittym er yn thalloo.	It was not considered good luck to lose the ring, or let it fall on the ground.
Ayns shenn hraaghyn haink sleih hug yn vannish er dreeym cabbil, as paart dy keayrtyn veagh whilleen as three feed cabbil.	In old times people came to the wedding on horseback, and sometimes there would be as many as sixty horses.
Va ny shelleeyn[2] Manninee feer veg, as ren ad ymmyd jeh pollanyn jeant jeh eaddagh as coonlagh er nyn ghreeymyn.	The Manx ponies were very small, and they used a pack-saddle made of cloth and straw on their backs.
[2] shelleeyn] — evidently ‘ponies’, for which [garranyn] would be expected. Perhaps related to SG [sealtaidhan] ‘shelties’, ‘Highland ponies’, or Irish [sealtannaigh] ‘Shetland ponies’?
Ny keayrtyn veagh yn ven phoosee soie chooyl yn dooinney poosee er yn phollan.	Sometimes the bride would sit behind the bridegroom on the pack-saddle.
Tra va’n poosey harrish ren ad lhiggey thie cha tappee as oddagh ad gys thie yn ven phoosee.	When the wedding was over they galloped home as quickly as they could to the bride’s house.
Quoi roshtagh gys y thie hoshiaght v’ad dy mennick eabey quoi yinnagh tayrtyn braag feayshtey jeh’n ven phoosee, ny yn chryss ghlioon eck, tra v’ee goll stiagh ayns y thie.	Who(ever) would reach the house first would often try who would catch the slipper off the bride, or her garter, when she was going into the house.
Va paart dy soddag banshey brisht ayns meeryn veggey, as skeaylt harrish kione yn yen phoosee tra v’ee gentreil y thie cheet voish y cheeill.	A portion of the wedding cake was broken in little pieces, and scattered over the head of the bride when she was entering the house coming from the church.
Va’n viol cloieder coontit kiart wheesh as va’n saggyrt, as hooar eh yn unnysup.	The fiddler was valued just as much as the parson was, and he got the " deserving " (what he deserved *)
	* I.e. his fee.
Va daunsin freaylt seose gys oor anmagh, as va paichey lhune da dy chooilley nane.	Dancing was kept up until a late hour, and there was plenty of ale for every one.
My va’n chuyr saa poost roish y chuyr shinney, va’n chuyr shinney dy ghaunsey ayns trie oashyryn.	If a younger sister was married before an elder one, the elder sister had to dance in her “stocking feet” (with her slippers taken off).
Tra va ny goaldee goll thie eç yn oie va’n oashyr jeh cass chiare jeh’n yen phoosee currit trooid yri uinnag, as yn yen aeg nagh row poost yinnagh tayrtyn ee va coontit yn nah nane dy ve poost.	When the guests were going home at night the stocking of the left foot of the bride was put through the window, and the young woman that was unmarried who would catch it was reckoned the next one to be married.
Va meer jeh soddag vanshey currit trooid yn fainey, as currit da ny ’neenyn aegey as ny guillyn aegey dy chur fo ny clooiesagyn oc dy yeeaghyn jinnagh ad fakin ny graihderyn ayns ashlish.	A piece Of the wedding cake was put through the ring and given to the young girls and the young boys to put under their pillows, to see would they see their lovers in a dream.
Va ben ainshter H—— poost ayns eaddagh varkee dimmity vane.	Mistress H—— was married in a riding habit of white “dimity.”
Va shenn yen seyr ginsh dou tra v’ee ny lhiannoo v’ee ec bannish, as venphoosee veih Glion Sulby, as va’n dooinney poosee veih Jurby.	An old lady told me that when she was a child she was at a wedding, and the bride was from Sulby Glen, and the bridegroom from Jurby.
Va mysh keead goaldagh ayn, deiney, mraane, as paitchyn, paart er dreem cabbil, paart ayns gigyn, as paart elley ayns kartyn, as v’ad lhiggey gunnaghyn ooilley yn raad gys yn cheeill.	There were about one hundred guests, men, women, and children, some on horseback, some in gigs, some others in carts, and they were firing guns all the way to the church.
Va’d cummal ad ny keayrtyn lesh tedd tessen yn raad, dy chur orroo geeck leagh, red va cadjin ec bannish.	They kept them sometimes with a rope across the road, to make them pay a reward (a footing), a thing common at a wedding.
Va stoandey dy lhune currit er mullagh y chleigh cheu-mooie jeh’n thie, da sleih nagh row ec y vannish.	A barrel of ale was put on the top of a hedge outside of the house, for the people who were not at the wedding.
My yinnagh dooinney tranlasse noi ennaghtyn dy leih liorish brishey poosey, va’d dy mennick goaill yn leigh ayns ny laueyn oc hene.	If a man would offend against public opinion by committing adultery, they would often take the law into their own hands.
Ta cooinaght aym er dooinney enmyssit “—— yn Ollick,” jeh Beemakem.	I remember a man who was called "—— the Christmas," of Beemakem.
Haink mysh jeih as feed ny daeed dooinney geiyrt er gys Ballanorris, er laa feailey.	About thirty or forty men came after him to Ballanorris, on a holiday.
Ren ad goaill giat jeh ny jeushanyn, as cur eh er y vullagh, as hug ad lesh yn yiat lesh eshyn er y vullagh gys thie y yen echey.	They took a gate off the hinges, and they put him on the top of it, and they brought the gate with him on the top to the house of his wife.
Va’d gyllagh, as kiaulleeagh, as gyllagh far-enmyn da, as briaght jeh c’red v’eh er ve jannoo.	They were shouting, and singing, and calling him nicknames, and asking what he had been doing.
Va’n eaddagh echey raipit, as v’eh bunnys rooisht, roish hooar eh thie hug yn yen echey.	His clothes were torn, and he was almost naked before he got home to his wife.
Va paart jeu bwoailley eh lesh maidjyn. Eisht hie ad ooilley gys yn thie oast dy gheddyn lhune harrish.	Some of them were beating him with sticks. Then they all went to the tavern to get ale over it.
Red va dooinney ny jees agglagh adhene dy yannoo, cha row ad agglagh tra va’d ooilley cooidjagh.	A thing that one or two men were themselves afraid to do, they were not afraid when they were all together.
Ve enmyssit “Cur dooinney er y stang.” Va’n stang lorg liauyr, va sleih va jannoo tranlaase currit dy varkiagh, er cabbyl fuygh, as eisht v’ad kippit er yn lorg.	They called it "putting a man on the stang."The stang was a long pole on which people who transgressed were put to ride, on a wooden horse, and then they were whipped on the pole.
Ayns yn traa shoh va giat jeant ymmyd jeh, er yn oyr dy row mooarane deiney son shassoo fo dy chur lesh yn dooiney thie.	On this occasion a gate was used, because many men could stand under it to bring the man home.
Ayns shenn hraaghyn va ny kirp ny merriu coodit lesh brelleein verriu, as v’ee freaylt ayns y thie son yn oanluckey.	In old times corpses were covered with a sheet for the dead (winding-sheet), and it was kept in the house for the funeral.
V’ee dy kinjagh aarloo, as v’ee ny keayrtyn freaylt ayns y thie son bleeantyn.	It was always ready, and it was sometimes kept in the house for years.
Va claare lesh sollan currit er yn chorp marroo, as dy mennick va foaid geayney as sollan currit fo yn lhiabbee.	A dish of salt was put on the dead body, and often a green sod and salt were put under the bed.
Va lane credjue oc ayns sollan, son dy row eh smooinit dy reayll eeast as feill voish goll mow.	They had great belief in salt, for it was thought to keep fish and flesh from going rotten.
V’ad cur sollan ayns bainney tra v’eh creckit, ny ayns cooid erbee elley veagh yeeassit, ny currit ersooyl.	They put salt into milk when it was sold, or in any other goods that would be lent, or given away.
Va’d credjal dy row reddyn va goll dy haghyrt cur caslys jeh reddyn va goll dy haghyrt.	They believed that things that were going to happen gave a sign of the things which were going to happen.
Va paart dy caslysyn baase myr shoh.	Some of the signs of death were thus:
Va ushag getlagh noi yn uinnag.	A bird flying against the window.
Kellagh kiark gerrym ayns yn ole, as ny cassyn echey feayr.	A cock crowing in the night, and his feet cold.
My veagh ny cassyn echey cheh ve monney bannish.	If his feet were warm it meant a wedding.
Yn chlag merriu ayns yn chamyr.	The dead bell (watch) in the room.
Smarageyn cheet seose trooid yn chymlee cheumooie yn thie.	Sparks coming up through the chimney out-side of the house.
Brishey gless erbee choud as va pyagh ching.	Breaking any glass as long as a person was sick.
Kiark gerrym.	A hen crowing.
Tra va brelleein-verriu er yn chainle.	When a winding-sheet was on the candle.
Pohnnaryn cloie ec jannoo oanluckey.	Children playing at making a funeral.
Cur mysh ny boandyrys oikan ayns ashlish.	Dressing or nursing a child in a dream.
Va ny ashlishyn smooinit dy gholl noi.	Dreams were thought to go against (by contraries).
Tra va corp marroo, va ny uinnagyn coodit, as freaylt myr shen derrey veagh yn chorp goll ersooyl voish yn dorrys, as eisht va ny coodaghyn er ny ghoaill jeh.	When a body was dead, the windows were covered, and kept so until the body would be going away from the door, and then the coverings were taken off.
V’ad dy ve goit jeh er aggle dy beagh oanluckey elley ayns traa gerrid.	They were to be taken off lest there should be another funeral in a short time.
Va arrey ny farrar freaylt er dy chooilley chorp, as va feailley dy chooilley oie choud as veagh yn chorp ayns y thie.	A watch or wake was kept over every body, and there was a feast every night as long as the corpse would be in the house.
Dy chooilley oie va ny nabooyn as sleih mooinjerey yn phyagh marroo cheet dy chur stiagh yn oie maroo.	Every night the neighbours and relations of the dead person came to spend the night with them.
Veagh lhune as bee, piobyn as tombaghey, son pyagh erbee yinnagh jannoo ymmyd jeu.	There would be ale and food, pipes and tobacco, for any one who would make use of them.
Veagh mennick viol-cloieder ayn, as veagh ad kiauleeaght as cloie fud-ny-hoie.	There would often be a fiddler, and they would sing and play through the night.
Ny keayrtyn veagh yn chiauleeaght feer hrimsagh.	Sometimes the singing would be very mournful
Veagh cainleyn freaylt loshtey marish yn chorp marroo, as veagh gless-huarystal as dy chooilley horch dy ghless coodit lesh coodagh bane.	Candles would be kept burning with the dead body, and the looking-glass, and every kind of glass (vessel) would be covered with a white cover.
Ec traa yn oanluckey veagh ooilley sleih harragh raad liauyr, ny ny nabooyn, geddin bee as feeyn ny lhune, as ve chebbit da sleih cheumooie jeh’n thie, nagh darragh ad stiagh.	At the time of the funeral all the people who would come from a long distance, or the neighbours, would get food, and wine or ale, and it was offered to people outside of the house, if they would not come in.
Tra va’n choir verriu currit er yn charbyd, va caayn oanluckee kiauleeit, as freaylt seose tra va’n cheshaght faagail yn dorrys.	When the box of the dead (coffin) was placed on the bier, a funeral tune was sung, and kept up when the company was leaving the door.
Va shoh jeant ec y toshiaght dy reayll ersooyl drogh spyrrydyn.	This was done at the beginning to keep bad spirits away.
Veagh ad kiauleeagh ooilley yn raad gys y cheeill.	They would sing all the way to the church.
Shoh va’n oyr dy row clag bwoailt tra va pyagh erbee marroo, as myrgeddin yn oyr v’eh bwoailt tra va’n oanluckey çheet gys y cheeill, dy eiyrt ersooyl drogh spyrrydyn.	This was the reason the bell was tolled when any one was dead, and also the reason it was struck (tolled) when the funeral was coming to the church, to drive away evil spirits.
Mannagh row yn kiaulleeaght mie, ve smooinit dy row eh cowrey jeh oanluckey elley ayns traa gerrid.	If the singing was not good, it was thought to be a sign of another funeral in a short time.
Ve ymmyrchagh da’n oanluckey dy gholl er y raad va’n fer cliaghtey goll gys y cheeill.	It was necessary for the funeral to go on the road the person used to go to church.
Beign da’n oanluckey goll er raad killagh, as ragh ad trooid lhionteenyn roish harragh ad raad erbee elley.	The funeral must go on a church road, and they would go through valleys before they would go any other road.
Bollagh eh ve yn leigh ayns Mannin, my va lhiannoo ec ben roish v’ee poost, my yinnagh yn dooinney poosey ee ec traa erbee lurg shen, veagh yn lhiannoo eirey hug yn thalloo ny cooid erbee veagh echey.	It used to be the law in the Isle of Man, if a woman had a child before she was married, if the man would marry her at any time after, the child would be heir to the land or any goods he might have.
Te foast yn leigh, dy vod yn lhiannoo ve eirey my veagh yn jishig as moir poost cheusthie jeh daa vlein lurg da’n lhiannoo ve ruggit.	It is yet the law, that the child can inherit if the father and mother are married within two years after the child is born.
Ta —— er yannoo assee da Mannin, liorish nagh vel eh er hoilshaghey yn leigh shoh ayns yn hoar echey.	—— [3] has done wrong to the Isle of Man, since he has not made clear this law in his book.
[3] Coakley in Manx Notebook (online http://www.isle-of-man.com/manxnotebook/fulltext/mr1911/ch08.htm) says this is almost certainly a reference to Hall Caine and his novel “The Deemster”.
Ren eh cur da sleih ayns ayrnyn elley jeh’n reeriaght Hostyn baght aggairagh jeh ellynyn Vannin, son lhisagh soilshey ennagh jeh’n leigh shoh er ve currit ayns y lioar, son ta’n leigh shoh erlheh bentyn gys yn ellan shoh.	It gave people in other parts of the realm of England a wrong view of the morals of the Isle of Man, for some explanation of this law should have been given in the book, for this law especially belongs to this island.
V’eh leigh dy chairys.	It was a law of justice.
CABDIL IX	CHAPTER IX
PISHAGYN AS LHEIHYS	CHARMS AND CURES
TA’N sleih Manninagh credjal ayns faishnaghyn, as dy vel shoh padjer, ny arrane, currit lesh sheese veih traa dy hraa ayns aght shickyr, as shegin da ve dy chairalagh jeant, nagh nee yn faishnagh coayl e vree.	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.
Yn chredjue ta nish enmyssit Tushtey Craueeaght ghow toshiaght liorish Benainshtyr Eddy, ayns America.	The belief now called Christian Science took beginning (was instituted) by Mrs. Eddy in America.
T’eh yn un red myr ny shenn faishnaghyn ayns Mannin.	It is the same thing as the old charms in the Isle of Man.
V’eh padjer follit gys Jee yn Ayr, yn Vac, as yn Spyrryd Noo, ny gys ny ainleyn, ny nooghyn, dy lheihys yn dooinney.	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.
Va’d credjal dy jinnagh Jee jannoo eh my ve yn yeearree Echey, as v’eh dy jarroo credjuelheihys.	They believed that God would do it if it was His wish, and it was indeed faith-healing.
Dooyrt Yeesey Creest, “My oddys oo credjal, ta dy chooilley nhee cheet leshyn ta credjal.”	Jesus Christ said, “If thou canst believe, all things are possible to him that believeth.”
“As cha nhimmey mirril dobbree Eh ayns shen kyndagh rish y vee-chredjue oc.”	“And He did not many mighty works there because of their unbelief.”
Ta’n faishnagh goll myr eiragh, mannagh vel eirey ayn, ta’n persoon sniessey dy gheddyn eh, ny fer jeh’n chynney sniessey.	The charm goes by heirship, and if there is not an heir, the nearest person is to get it, or the next of kin.
Ta cooinaghtyn aym er shenn ghooinney, Juan y Kelly.	I remember an old man, John Kelly.
V’eh 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.	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.
Hug eh meer dy phabyr dou, as va’n oalys scruit er. Dooyrt eh rhym, “Scrieu magh eh, as gyn dy bragh dy yeeaghyn eh da pyagh erbee.”	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.”
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.	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 v’eh laccal mee, as ta’n oalys aym foast.	I did as he wanted me, and I have the charm yet.
Dooyrt eh dy row eh er n’yannoo ymmyd jeh keayrt-ny-ghaa.	He said he had used it many a time.
Ta’n oalys gobbragh liorish credjue.	The charm works by faith.
Myr ta dooinney smooinaghtyn ayns e chree shen myr t’eh.	As a man thinks in his heart so is he.
Red erbee nee jannoo yn aigney sheeoil bee er ny lheihys.	Anything that will make the mind peaceful (restful) will heal (cure).
Cha jean yn oalys gobbragh, mannagh jean eh cur lesh shee da’n aigney.	The charm will not work (act), if it will not give peace (rest) to the mind.
Ta aggle oyr doghan, as nee eh dy chooilley ghoghan ny smessey.	Fear is a cause of disease, and it will make every disease worse.
Ta aggle cur er yn chree goll ny s’tappee, as ta credjue cur er goll ny s’moal.	Fear makes the heart go (beat) quicker, and faith (belief) makes it go slower.
Shen yn aght te castey yn uill.	That is the way it stops the blood.
Ta ooilley doghanyn tannaghtyn son tammylt.	All diseases last for a time.
Ta paart goaill traa liauyr, paart traa gerrid. Ta’n er-lhee gollrish fer stiuree.	Some take a long time, some a short time. The doctor is like a steerer (helmsman).
Cha jean yn er stiuree castey yn ghaal, agh nee eh ginsh diu cre’n aght dy stiurey, as quoid dy shiaull dy chur lesh, as cre’n aght dy reayll jeh ny creggyn, liorish fys ve echey c’raad t’ad.	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.	When I was a little boy, I was sent to Balladoole to see a man who was cutting the herb for the “little tongue.”*
	* Uvula.
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.	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.
Hie mee roym er y raad kairail dy gholl, agh veeit mee ghaa-nythree cumraagyn, as yarrood mee ooilley mychione yn chaghteraght.	I went on the road, intending to go, but I met two or three comrades, and I forgot all about the message.
Tra hooar mee thie, va’n chied naight cheayll mee, va mee ersooyl agh lieh oor derrey va my huyr ny share, as mysh shen va’n traa va’n lhuss giarrit.	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.
Ren yn chymsagh brishey.	The gathering broke.
Cha dooyrt mee rieau fockle mie ny sie, as ren adsyn credjal dy row eh ny share son dy row yn lhuss giarrit.	I never said a word (either) good or bad, and they believed that it was better because the herb had been cut.
Ta ooilley dy mie tra ta’n jerrey dy mie.	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 clouree, as myr va’n lhuss ny chirmaghey, ren yn doghan lheie ersooyl.	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.
V'eh lhuss y chengey-veg.	It was the herb of (for healing) the “little tongue “ (Devil’s Bit Scabious).
“Veagh eh er laanaghey dy chooilley ghogan dy bee dy row meer veg giarrit jeh.”	“It would have cured every disease if the little piece had not been cut off.”
Va dooinney ren cummal ayns croit veg ergerrey da’n thie ain, as v’eh freayll cabbyl as booa.	There was a man who was living in a little croft near our house, and he was keeping a horse and a cow.
Va’n booa as v’ee ching son laghyn, as va mish er ve goll ayns y thie ollee dy yeeaghyn er yn vooa.	The cow had been sick for days, and I had been going into the cowhouse to look at the cow.
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.	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.
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.	He heard my steps, and he took up the dish and the cup, and shut the door, and put the bolt on the door.
Hass mee, as cha ren mee gra ny jannoo red erbee, agh hooyl mee er.	I stood, and I did not say or do anything, but walked on.
Cheayll mee laa ny vairagh dy row eh er ve ec Nan Wade, as va mish yn fer va goll shaghey tra va’n lhuss cloie, as v’eh smooinaghtyn dy row mish yn fer dy ghrogh hooill.	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.”
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.	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.
Cha jinnagh eh dy bragh lhiggey dou dy gholl stiagh ayns y thie ollee, son v’eh cliaghtey cheet magh as jeigh yn dorrys.	He would never allow me to go into the cowhouse, for he used to come out and shut the door.
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.	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.
* Clioagagh in Northern Manx.	* Kingcups.
Olk dy row dasyn ta smooinaghtyn er olk.	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.	I once saw a man with his foot cut very deep (badly) by falling before a horse machine for reaping.
Ren eh ec keayrt cur fys er dooinney va oalys echey dy chastey fuill.	He at once sent for a man who had a charm to stop blood.
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.	He was not able to do it, and the man and the charmer came on as fast as they could to the doctor.
Ren yn feaishtneyder gra yn ockle ghaa ny three dy keayrtyn, agh cha jinnagh yn uill castey.	The charmer " said the word " two or three times, but the blood would not stop.
Ren mee kiangle yn chuishlin, as ren shen jannoo ny share na yn oalys.	I tied the artery, and that did better than the charm.
Va’n dooinney va giarrit gennaghtyn ny share son dy row yn feaishtneyder marish, son nagh row eh cha agglagh.	The man who was cut felt better because the charmer was with him, because he was not so afraid.
Va enn aym er dooinney elley ren giarrey yn laue echey dy dowin lesh corran tra v’eh giarrey paart dy faiyr.	I knew another man (who) had cut his hand badly with a sickle when he was cutting some grass.
Hie eh gys feaishtneyder elley, va yn oalys echey dy chastey fuill.	He went to another charmer, who had the charm to stop blood.
Ren ad laboragh feiy laa dy yeeaghyn jinnagh eh castey, agh cha jinnagh eh castey.	They worked all day to see if it would stop, but it would not stop.
Boandey jesh currit er ren eh castey eh ec keayrt.	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.	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.
* Fer oalys ard ghooagh.	* A noted Charmer.[4]
[4] Chalse Teare, Ballawhaine, the ‘fairy doctor’.
Cha jinnagh yn pishag gobbragh ass yn skeerey.	The charm would not work out of the parish.
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.	He “said the word” over the cut herbs, and then he divided them into three parts, about a small handful in each part.
Va dagh ayrn jeu shoh rheynnit ayns three ayrnyn elley, as gys dagh ayrn jeu shoh va currit cappan dy ushtey cloie, as eisht faagit dy hayrn son nuy minnidyn.	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.
Yn dooinney va ching v’eh dy ghoaill nuy lane spainyn-“tea” jeh'n stoo, er nonney dy chur yn spain-“tea” nuy keayrtyn hug ny meillyn echey.	The man who was sick was to take nine teaspoonfuls of the stuff, or (else) to put the teaspoon nine times to his lips.
Va’n ayrn veg shoh dy ve currit gys ymmyd dy chooilley trass oie, derrey veagh dy chooilley nuy ayrnyn baarit.	This small part was to be put into use every third night until the whole nine parts were used.
Ren yn lhiurid dy hraa cur traa dasyn dy gholl ny share.	The length of time gave him time to get better.
Eisht e eddin, as dy chooilley ayrn jeh e chorp dy ve nieet lesh yn ooillagh, as my ve veg harrish v'eh dy ve ceaut ayns yn aile.	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.	I went into a house in F---, and I saw a man going through the work of the charmer.
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.	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.
Hie mee magh cha leah as foddym goll.	I went out as soon as I could go.
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.	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.
V’ee ben jeh foaynoo mooar.	She was a woman of great repute.
V’ee troggal my chione keayrt ny jees ’sy chiaghtyn.	She lifted my head a time or two in the week.
Va mee surranse lesh kione ching, as va’n wannal aym cam.	I was suffering with a sick head, and my neck was crooked.
Va mee eignit dy iu paart jeh’n awree, as va my chorp nieeit ooilley harrish lesh y paart elley.	I was compelled to drink part of the liquor, and my body was washed all over with the other part.
Va wheesh dy ghwoaie aym er ren mee goll ny share chelleeragh.	I hated it so much that I got better at once.
My huyr as va chiassagh scarleod eck tra v’ee daa vlein dy eash, as ghow ee yn rose ayns yn eddin as yn chione eck, lurg yn chiassagh.	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.
V’ee 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.	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.
Ren ad cur fys son shenn ghooinney va oalys echey son yn rose.	They sent for an old man who had a charm for the rose.
Haink eh stiagh ayns y chamyr boayl va my huyr ny lhie.	He came into the room where my sister was lying.
Va lane cappan dy smarrey muck fegooish sollan ayns ny laueyn echey.	There was a cup of hog’s lard without salt in his hands.
Ayns yn smarrey muck va nuy meeryn dy straueyn, giarrit jeh ec yn chied yunt.	In the hog’s lard were nine pieces of straw, cut off at the first joint.
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.	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.	The straws were taken out and put into the fire, and hog’s lard was put on my sister’s face, and head.
V’ee feer dhonney, as hooar ee baase laa ny vairagh.	She was very ill, and she died next day.
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.	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 hog’s lard for erysipelas.
OALYS DY CHASTEY FUILL	CHARM TO STOP BLOOD
“O Hiarn ! clasht rish my phadjer ayns Dty ynrickys.	O Lord, hear my prayer in Thy righteousness.
Cur geill da my phadjer ayns Dty irrinys.	Give ear to my prayer in Thy faithfulness.
Ren peccah goaill toshiaght ayns Adam as Aue.	Sin first began in Adam and Eve.
As ayns Dty hilley ta mish nish sumney yn uill shoh dy ve castit. Amen.”	And. in Thy sight I now charge
	This blood to be stopped. Amen.”
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 s’faggys mooinjerey va echey.	I got this charm from John Kelly, Cronkshynnagh, in the year eighteen hundred and sixty, for I was his nearest relation.
Dooyrt eh rhym dy row eh er prowal eh keeadyn keayrt, as va’n uill dy kinjagh castit.	He told me he had proved it hundreds of times, and that the blood always stopped.
Smooinee mee dy row eh er ve castit edyr v’eh er ghra yn oalys ny dyn.	I thought it would have stopped whether he would have " said the charm " or not.
Ren eh cur aigney aashagh da’n fer va’n uill echey roie.	It gave an easy mind to the person whose blood was running.
OALYS SON JUNTYN SHEEYNT	CHARM FOR SPRAINED JOINTS
Abbyr padjer y Chiarn.	Say the Lord’s Prayer.
Nish abbyr three keayrtyn,	Now say three times, "
“Ayns ennym yn Ayr, as y Vac, as y Spyrryd Noo.	In the name of the Father, and the Son, and the Holy Ghost.
Hie Creest gys creg Dy laanaaghey mwannal eig;	Christ went to the rock
As my rosh Creest yn laare,	To heal a sore neck;
Va’n wannal eig ny share.	And before Christ reached the ground
	The sore neck was better.
Bee slane dagh cuishlin,	Be whole each vein,
as bee slane dagh feh,	and be whole each sinew,
as bee slane dagh cron,	and be whole each sore,
as bee slane dagh ashoon jeh’n theill,	and be whole each nation of the world,
as dy ve yn ayrn shen kiart cha mie myr cass erbee nagh row red erbee jannoo er.	and may that part be quite as well as any foot there was not anything doing on it.*
	* I.e. there was nothing the matter with it,
Hiarn, cur couyral. Dy chur Jee da couyral.”	Lord give a cure. God give a cure to him."
PISHAG SON FAIRAIG	CHARM FOR AN ENLARGED GLAND
Nuy meeryn dy yiarn currit tessen er y cheilley harrish yn att nuy keayrtyn, as gra	Nine pieces of iron put across each other over the swelling nine times, saying,
“Lheie ersooyl myr kay er ny sleityn, as myr keayn er y traie.	“Melt away as mist on the mountains, and as the sea on the shore.
Ayns ennym yn Ayr, as y Vac, as y Spyrryd Noo,”	In the name of the Father, and the Son, and the Holy Ghost.”
YN PISHAG NY MUMPYN, NY CHENGEY VEG	CHARM FOR THE MUMPS, OR LITTLE TONGUE
Abbyr padjer y Chiarn. Nish abbyr three keayrtyn,	Say the Lord’s Prayer. Now say three times,
“Ayns ennym yn Ayr, as yn Vac, as y Spyrryd Noo.	" In the name of the Father, and the Son, and the Holy Ghost.
My she ny mumpyn, ny scoarnagh ghonnagh, ny yn chengey veg, troggyms seose dty chione.	If it is the mumps or sore throat,
	Or the little tongue,
	I will lift thy head.
Troggyms seose dty chione.	I will lift thy head.
Troggys Jee, troggys Moirrey, troggys Maal.	God will lift, Mary will lift, Michael will lift.
Mish dy ghra, as Jee dy yannoo eh.	Me to say, and God to do it.
Myr shen hie Creest er y droghad.	Thus Christ went on the bridge.
Troggyms seose dty yuntyn, fehyn as fuill.”	I will lift up thy joints, sinews and blood.”
OALYS SON FAHNAGHYN	CHARM FOR WARTS
Va meer dy snaie olley, as va cront currit er son dy chooilley fahney, as currit ayns oaie.	There was a piece of woollen thread, and a knot was put on it for every wart, and placed in a grave.
“Oanluckey, Oanluckey, goll gys y cheeill. Cur lesh ny fahnaghyn aym marish ny fahnaghyn ayd hene.	"Funeral, funeral, going to the church. Bring my warts with thy own warts.
Ayns ennym yn Ayr, as y Vac, as y Spyrryd Noo.”	In the name of the Father, and the Son, and the Holy Ghost."
OALYS SON YN CHENNEY-JEE	CHARM FOR THE RINGWORM ("FIRE OF GOD")
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.	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.
“Scolt y chenney-Jee, çhenney-Jee çheh.	“Split ringworm, hot fire of God.
Ny skeayl ny smoo, ny skeayl ny shlea.	Don’t spread any more, don’t spread any wider.
Ayns ennym yn Ayr, y Vac, as y Spyrryd Noo.”	In the name of the Father, the Son, and the Holy Ghost.”
PISHAG SON LHEUNICAN	CHARM FOR A STYE
Va’n lheunican dy ve ventyn rish dy aashagh mygeayrt y mysh lesh freeney prash, noi yn ghrian tra va’n chied ayrn jeh’n oalys grait, as lesh yn ghrian tra va’n ayrn s’jerree grait.	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).
Va’n oalys grait three keayrtyn.	The charm was repeated three times.
“Lheunican ’nane, lheunican jees, lheunican three, lheunican kiare, lheunican queig, lheunican shey, lheunican shiaght, lheunican hoght, lheunican nuy.	“Stye one, stye two, stye three, stye four, stye five, stye six, stye seven, stye eight, stye nine.
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.”	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	TO STOP RUNNING BLOOD
Haink three deiney crauee voish yn Raue, Creest, Peddyr, as Paul.	Three religious men came from Rome—Christ, Peter, and Paul.
Va Creest er y chrosh, as va’n uill Echey shilley, as Moirrey er ny glioonyn eck Liorish.	Christ was on the cross, and His blood was shedding, and Mary on her knees by Him.
Ghow fer jeu yn er-obbee ayns e laue yesh, as hayrn Creest crosh harrish.	One of them took the man charmer in his right hand, and drew a criss-cross + over him.
Haink three mraane aegey harrish yn ushtey.	Three young women came over the water.
Dooyrt unnane jeu, “Seose”.	One of them said, “Up.”
Dooyrt ’nane elley, “Fuirree”.	Another said, “Wait.”
Dooyrt yn trass unnane, “Castyms fuill dooinney as ben.”	The third one said, “I will stop the blood of man or woman.”
Mish dy ghra, as Creest dy yannoo eh. Ayns ennym yn Ayr, as y Vac, as y Spyrryd Noo.	I to say, and Christ to do it,
	In the name of the Father, and the Son, and the Holy Ghost.
Three Moirraghyn hie gys yn Raue, ny keymee, ny cughtee,[5] Peddyr as Paul.	Three Maries went to Rome, the spirits of the church, and the spirits of the houghs, Peter and Paul.
[5] [ny keymee, ny cughtee] — [Ny keimee as ny cughtee] [KEIMAGH, s. pl. EE]. ‘a spirit which is supposed to haunt and guard the church yard stiles’ CUGHTAGH, s. pl. CUGHTEE. a fairy, a sprite, a spirit of the houghs, say some, ny-keymee as ny cughtee. (Kelly, J)
Dooyrt Moirrey jeu, “Shass.”	One Mary of them said, “Stand.”
Dooyrt Moirrey jeu, “Shooyl.”	Another Mary of them said, “Walk.”
Dooyrt Moirrey elley, “Dy gastey yn uiIl shoh, myr chast yn uill haink ass lhottyn Chreest.”	Another Mary said, “Stop this blood, as the blood stopped (which) came from the wounds of Christ.”
Mish dy ghra eh, as Mac Voirrey dy chooilleeney eh.	I to say it, and the Son of Mary to perform it.
PISHAG SON Y ROIG	CHARM FOR THE KING’S EVIL
“Ta mee rheynn eh ayns ennym yn Ayr, as y Vac, as y Spyrryd Noo.	“I divide it in the name of the Father, the Son, and the Holy Ghost.
Edyr eh ve roig, ny roig yn ree, dy jean y chron rheynnit shoh, skeayl yn dourin shoh er geinnagh ny marrey.”	Whether it be the evil, or the king’s evil, divide this evil, spread this evil on the sands of the sea.”
PISHAG DY GHEDDYN FUILL	CHARM TO GET BLOOD
“Farraneagh yn uill ghoo, myr yiare bumnagh dhoo.	“Springing the black blood as the short black looseness.
Goyms eh, as bee eh aym. Vaikym eh, as cha derym geill da ny smoo.”	I will take it, and I will have it. I shall see it, and I shall not give heed to it any more.”
PISHAG SON YN VUINNAGH	CHARM FOR LOOSENESS
Va Philip ree ny shee, as Bahee yn ven echey, as yinnagh ee breearrey gys Jee nagh beagh eh dy bragh laccal er aeg ny shenn.	Philip was king of peace[6], and Bahee his wife, and she would swear to God that he would never want young or old.
[6] ree ny shee] more likely here to mean ‘the king of the fairy world’. (Philip and Bahee are elswhere named as king and queen of the [ferrishyn]).
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.	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 va’d smooinaghtyn dy voddagh doghanyn ve currit gys fer elley, ny goit voish.	In old times they thought that diseases could be given to another, or taken from him.
Ta fys aym er sleih ren eab dy chur doghan gys feallagh elley, dy gheddin rea rish adhene.	I know of people trying to give a disease to other people, to get rid of it themselves.
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.”	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.
Ayns yn chooish shen, va’n dooinney va’n oalys echey booiagh goaill eh voish fer elley.	In that case, the man who had the charm was willing to take it from the other man.
Heill eh dy voddagh eh dellal rish ny share na’n fer elley, son dy row yn oalys echey.	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 va’n oalys grait tra va’d jannoo eh.	Lifting the head was done for any kind of pain in the head, and the charm was said when they were doing it.
Va un laue currit ayns beeal yn phyagh ching, as yn laue elley cooyl y ching, as eisht jingey ny laueyn cooidjagh.	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 together.
Ny keayrtyn va ny laueyn currit er dagh cheu jeh’n chione, as eisht jingit cooidjagh.	Sometimes the hands were placed on each side of the head, and then pressed together.
CAGHLAAGHYN CLIAGHTAGHYN	VARIOUS CUSTOMS
Va freenaghyn slaait harrish askaidyn, as lheunican tooill, as lhiggit dy vergaghey, as hooar ad ny share.	Pins were rubbed over boils, and stye on the eye, and allowed to rust, and they got better.
Va brashleid ny cliegeen ceaut mygeayrt y wannal, son oalys dy reayll ersooyl scoarnagh ghonnagh.	A bracelet or j ewel was worn about the neck, for a charm to keep away sore throat.
Boandey mysh mwannal y laue, abane as mwannal, dy reayll ersooyl drogh spyrrydyn.	A band about the neck of the hand (wrist), ankle, and neck, to keep away evil spirits.
Fainaghyn jeant jeh daa veain son aaghcheoi, ny er son annoonidyn.	Rings made of two metals for rheumatism, or for weaknesses.
Airh-hallooin ayns piob, son criu eeackle.	Yarrow in a pipe, for toothache.
Joan kairdagh ayns ushtey, son boghtynid yn uill.	Smithy dust in water, for poverty of blood.
Poodyr gunn, son yn un aght.	Gunpowder, for the same thing.
Va cluigeenyn as fainaghyn ceaut dy reayll drogh spyrrydyn ersooyl.	Beads and rings were worn to keep bad spirits away.
Va clagh lesh towl dooghyssagh ayn ceaut mygeayrt y wannal dy lheihys annoonidyn.	A stone with a natural hole in it was worn about the neck to cure “fits.”
Va skillin goit ass yn chistey killagh, as towl, currit trooid, as eisht kiangit mygeayrt y wannal dy reayll ersooyl annoonidyn.	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.
Cur yn laue corp marroo er cowrey ruggyree yinnagh eh y lheihys.	Putting the hand of a dead body on a birth-mark would cure it.
Va laue dooinney currit er guilley, as laue ben er ’neen.	The hand of a man was put on a boy, and the hand of a woman on a girl.
Va fainaghyn ayns ny cleayshyn ceaut dy chur ersooyl drogh spyrrydyn.	Rings were worn in the ears to keep away evil spirits.
Jiole lhott, dy yannoo eh glen.	Sucking a wound, to make it clean.
Shliee bolg frog, dy ve jargal dy ghoaill yn aile ass lostey.	Licking the belly of a frog, to be able to " take the fire out of a burn."
Cur cass, ny laue, ta er choayl yn vhioyr, ayns minnagh baagh ta chelleeragh marroo.	Putting a foot, or hand, that has lost power, in the entrails of an animal directly it is killed.
Snaaue sheese ny greeshyn gour e ching, three Jedooneeyn geiyrt er y cheilley, ayns ooryn killagh, son boghtynid fuill.	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.	Lifting the breast, or the breast down, for pain in the stomach.
Va meer veg dy chainle currit er ping as foaddit, as currit er beeal y ghailley, as gless currit harrish, as va’n chleeau troggit seose tra va’n aer losht.	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.
Croymmey sheese as cur shelley fo chiagh, son pian ’sy lhiattee, te cur ass ynnyd gheay ayns y minnagh.	Stooping down and putting a spit under a stone, for pain in the side, to displace the fiatulency in the colon.
Va caslys yn chrosh jeant er y lhiattee gansoor yn un cheint.	The sign of the cross made on the side an-swered the same purpose.
Va lhiannoo currit ayns oabbyr mwyllin, as lhiggit dy chadley, son yn truh.	A child was placed in the hopper of a mill, and allowed to sleep, for hooping cough.
Te jerkit dy row eh dy agglaghey yn lhiannoo veih moughaney.	It is expected, to frighten the child from coughing.
Broit lugh, currit da lhiannoo, dy reayll eh veih niughey yn lhiabbee.	Mouse broth, given to a child, to keep the child from wetting the bed.
Foddee dy row eh dy agglagh yn lhiannoo.	Perhaps it was to frighten the child.
Reddyn va ymmyd jeant jeh ec sleih Manninagh veih reeriaght beiyn.	Things used by the Manx from the animal kingdom.
Bithag-key chiu currit ayns clooid as currit fo clagh, dy hrastey eh, ymmyd jeant jeh dy yannoo meeley cron as son lostey ghrian.	Thick cream put into a cloth and put under a stone, to squeeze it, used to soften wounds and for sunburn.
Eeym losht, fegooish sollan, ymmyd jeant jeh dy veelaghey.	Burnt butter, without salt, used to soften.
Blennick-cholgey ymmyd jeant jeh ayns yn un aght.	Fat of the mesentery used in the same way.
Eeh goair.	Tallow of goats.
Fynnican ooh, nooyr, as feeyn-gyere, seiyt kione y cheilley as currit er clooid dy yannoo boandey creoi.	White of egg, flour, and vinegar, mixed together and put on a cloth, to make a stiff bandage.
Shelley cramman ymmyd jeant jeh son sooillyn gonnagh.	Snail spit used for sore eyes.
Glenney eeym dy kinj agh freilt er yn voalley lurg bainney er ve vestit.	Cleanings of butter always fastened on the wall after milk had been churned.
Va shelley hrostey currit er sooillyn gonnagh, cleayshyn, as meillyn.	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.	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.
Va mooin ymmyd jeant jeh dy chreoiaghey as dy veelaghey.	Urine was used to harden and to soften.
Broit crammag, ymmyd jeant jeh son doghan ny scowanyn.	Snail broth, used in disease of the lungs (consumption).
Ta clabbag dy chrammagyn yminyd jeant jeh dy laanaghey gonnid.	A poultice of snails is used to heal a sore.
Eoylley ollee, ymmyd jeant jeh son lostaghyn, as giarragyhn.	Cow dung used for burns, and cuts.
Eoylley ghuiy, yn ayrn bane, broiet ayns lhune, son y vuighey.	Goose dung, the white part, boiled in ale, for jaundice.
Reddyn ymmyd jeant jeh veih reeriaght lossereeyn.	Things used from the vegetable kingdom.
Drow, clabbag son feill varroo.	Brewers’ grains [spent], poultice for dead (mortifying) flesh.
Flee, grundsyl, as lhuss ny moal moirrey, broojit eddyr daa clagh, clabbag son brooghyn.	Chickweed, groundsel, and marsh-mallow, bruised between two stones, poultice for bruises.
Duillagyn cabbash broiet, mie son cleeau ghonnagh.	Boiled cabbage leaves, good for sore breast.
Clabbag dy phraasyn broojit, mie son scoarnagh ghonnagh.	Poultice of bruised potatoes, good for sore throat.
Napinyn broiet, mie son clabbag.	Boiled turnips, good for poultice.
Carradgeyn broiet, mie son clabbag.	Carrots boiled, good for poultice.
Parsley broojit, mie son brooghyn.	Parsley bruised, good for bruises.
Woishleeyn broojit, marish smarrey muck, mie son yn rose.	Penny-walls* bruised, with lard, good for erysipelas.
	* Wall pennywort.
Lus-thie, mie son sooillyn gonnagh.	House-leek, good for sore eyes.
Duillagyn dress broiet, son sooillyn gonnagh.	Briar leaves boiled, for sore eyes.
Airh-hallooin, mie son dy chooilley cheint dy ghoghan.	Yarrow, good for every kind of disease.
Rass lieen, mie son clabbag, as er son feayraght as moughane.	Linseed, good for a poultice, and for a cold and cough.
Duillagyn cabbag, son clabbag, as er son gah undaagagh.	Dock leaves, for a poultice, and for nettle stings.
Duillag Pharick, yn duillag dy ve skeaylt er lurgey ghonnagh.	Plantain, the leaf to be spread on a sore leg.
Slane-luss, broojit eddyr daa clagh, dy chastey fuill, as er son brooghyn.	Ribwort (all-heal), bruised between two stones, to stop blood, and for bruises.
Vervine va ymmyd jeant jeh dy reayll ersooyldrogh spyrrydyn veih dooinney ny baagh	Vervain was used to keep away bad spirits from man or beast.
V’eh mennick currit da muckyn.	It was often given to pigs.
Dossan dy undaagagh, as meer dy airh hallooin, mie dy reayll fer veih drogh spyrrydyn as ferishyn.	A bunch of nettles, and a piece of yarrow, good to keep one from evil spirits and fairies.
Cumfurt scrist, as boandit mygeayrt mwannal-cass, ny abane, ny mygeayrt mwanrial laue, dy yannoo keint dy eaddagh-kereagh.	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.”
Lhuss-y-lhee, ny bollan feailleoin, dy reayll ersooyl drogh spyrrydyn.	Healing Plant, or mugwort, to keep away evil spirits.
Va drogh spyrrydyn oyr annoonidyn, as lhuss-y-.lhee ny bollan feailleoin yinnagh ad y lheihys.	Evil spirits were the cause of fits, and the herb of healing or mugwort would cure them.
Va ymmyd jeant jeh son annoonidyn, ny son yn chingys huittymagh.	It was used for fits, or for epilepsy..
Tayrnit seose lesh ny fraueyn ec yn vean-oie Laa’l Feailleoin, yinnagh eh freayll yn oays echey son yn slane blein.	Pulled up by the roots at midnight on (the night of) St. John’s Eve (July 4th), it would keep its virtue for the whole year
Ta bollan bane yn un lhuss as bollan feaill eoin, son dy row fo yn duillag bane, ny bane er yn cheu s’hinsley.	The White Herb is the same as mugwort, for it was white under the leaf, or white on the lower side.
Va luss yn ollagh currit da lheiyee.	The Cattle Herb (Angelica), was given to calves.
Lhuss yn ollee, ny ollystryn keoie, son beeal gonnagh ayns maase, as er son ny beishtyn ny criu eeacklyn.	Herb for cattle, or Alexander, for sore mouth in cattle, and for toothache.
CABDIL X	CHAPTER X
OBBEEYS	SUPERSTITIONS AND SORCERY
Va arran as caashey currit ayns yn phoagey, liorish yn yen va cur lesh yn oikan gys yn cheill, as currit da’n chied phyagh yinnagh ee meeiteil, dy lhiettal yn drogh hooill.	BREAD and cheese were carried in the pocket, by the woman carrying the child to the church, and given to the first person she would meet, to prevent the evil eye.
Cha row eh smooinit dy ve red cairagh da pyagh erbee dy ghoaill yn choodagh jeh eddin yn lhiannoo, dy yeeaghyn er.	It was not thought to be a right thing for any person to take the covering off the face of the child to look on it.
Va arran as caashey dy mennick currit da yn chied phyagh yinnagh eh meeiteil, liorish fer erbee va freaylt ec y thie voish yn, cheeill liorish chingys, ny oyr erbee elley, tra hie pyagh hug yn cheeill reesht son yn chied cheayrt.	Bread and cheese were often given to the first person he would meet, by any one who had been kept at home from church by sickness, or any other cause, when a person went to church again for the first time.
Va sleih credjal dy vod lhiannoo ve caghlaait, dy beagh eh faagit ny-lomarcan ayns y thie.	People believed that a child could be changed, if it would be left alone in the house.
Va ny ferishyn, as ny drogh spyrrydyn, goaill aggle roish yiarn, as ayns yn voayl va’n lhiannoo faagit ny-lomarcan, va brod greesagh as yn chiouw currit tessen er yn chlean, dy yannoo caslys crosh.	The fairies, and the bad spirits, were afraid of iron ; and in the place the child was left alone, the poker and the tongs were placed across the cradle, to make the sign of the cross.
Va shoh pooar mooar.	This was a great power (protection).
Cha row ny ferishyn son goll trooid ushtey, ny dy gholl harrish, eer yn sprieh sloo dy ushtey yinnagh jannoo.	The fairies could not go through water, nor go over it : even the least sprinkle of water would do.
Yinnagh fer fakin eisht yn ymmyd jeh ushtey casherick.	One could therefore see the use of holy water.
V’eh ayns y toshiaght ymmyd jeant jeh, dy reayll ersooyl drogh spyrrydyn.	It was used at the beginning, to keep away bad spirits.
Va feer vennick inneenyn aegey, as guillyn aegey, spreiht lesh ushtey, tra va’d goll thie voish daunsin, dy reayll ad veih drogh spyrrydyn.	Very often young girls, and young boys, were sprinkled with water, when they were going home from dancing, to keep them from bad spirits.
Va biljyn tramman gaase mygeayrt thieyn, son dy reayll ersooyl drogh spyrrydyn.	Elder trees were grown about houses, to keep away bad spirits.
Va ben obbee er lheh, as v’ee dy mennick goaill caslys mwaagh, as v’ee enmyssit “mwaagh tramman.”	There was a special witch, and she often took the form of a hare, and she was called the “elder hare.”
Oddagh ee ve goit, lesh lhiggey ass gun lesh meer argid ayn.	She could be taken, by letting off (firing) a gun with a piece of silver in it.
Ta cooinaghtyn aym, tra va mee my lhiannoo, er shenn yen ny lhie cummal yn lhiabbee son shiaght bleaney.	I remember, when I was a child, an old woman lying in bed for seven years.
Va sleih gra dy row ee lhiggit urree, son dy row ee buitch.	People said that she had been fired at (shot), because she was a witch.
Skeabey yn joan jeh kione kiare raaidyn, as cur yn joan harrish dooinney, ny baagh, va smooinit dy ghoaill ersooyl yn drogh hooill.	Brushing the dust at the head of four (cross) ways, and putting the dust over man, or beast, was thought to take away the evil eye.
Ta mee er chlashtyn sleih gra mysh shenn yen voish Ballachrink, ren skeabey yn raad ec droghad Colby, as cur eh er yn dooinney eck, son dy row ee smooinaghtyn dy row drogh hooill er ve er.	I have heard people speak about an old woman from Ballachrink, who swept the road at Colby Bridge, and put it on her man, for she thought an evil eye had been on him.
V’ee cliaghtey goll sheese gys y droghad lesh skian yuiy, as skeabey yn joan ayns yn apyrn eck lesh yn skian.	She used to go down to the Bridge with a wing of a goose, and brush the dust into her apron with the wing.
Ta mee er chlashtyn j eh shenn yen elley, ayns C..——.	I have heard of another old woman, at C——.
Va’d smooinaghtyn dy row ee buitch, as lurg j’ee er ve ayns thie naboo, va’d skeabey ooilley yn voayl v’ee er ve ny hoie, lesh skian yuiy, as eisht ceau yn joan ass y thie.	They were thinking that she was a witch, and after she had been in the house of a neighbour, they swept every place where she had been sitting, with the wing of a goose, and then threw the dust out of the house.
Va shoh jeant dy reayll ad voish yn drogh hooill eck.	This was done to keep them from her evil eye.
Ta drogh spyrryd fer ta imneagh dy yannoo olk, as te ny smessey tra ta sleih elley smooinaghtyn dy vel eh jargal dy yannoo eh.	A bad spirit is one anxious to do evil, and it is worse when other people think he is able to do it.
T’ad shoh paart jeh ny reddyn ta ny buitchyn, ny mraane-obbee, jannoo ymmyd jeh:	These are some of the things wizards or witches made use of:
Va cruint jeant er snaie olley, as eisht currit fo yn thoo, fo ny scraaghyn jeh’n thie.	Knots were made on woollen thread, and then put under the thatch, under the sods of the house.
Roish cur ad ayns shen, va paart jeh shirveish oanluckee lhaiht, tra v'ad kiangley ny cruint.	Before they put them there, a part of the burial service was read, when they were tying the knots.
Cur lesh thie paart jeh’n arran Chreesteeagh, as jannoo brooillagh jeh, as yinnagh carage dhoo cheet as gee eh.	Bringing home some of the Sacramental bread, and making crumbs of it, and a black beetle would come and eat it.
Va fuill as meinn corkey mastit ayns claare, as crouw chonnee currit harrish, as eisht cur yn chonney er aile, harragh yn vuitch, as cur yn aile ass.	Blood and oatmeal were mixed in a dish, and a bush of gorse put over it, and then putting (setting) the gorse on fire, the witch would come, and put out the fire.
Veagh meer dy eill oanluckit, as goll mow, dy yannoo assee er dooinney, ny baagh.	A piece of flesh would be buried, and go rotten, (in order) to do harm to man, or beast.
V’ad ny keayrtyn goaill cree jeh baagh, ny eean, as cur freenaghyn ayn, as eisht va’n chree goit, as losht, ny currit er yn ghreesagh.	Sometimes they took the heart of an animal, or bird, and put pins in it, and then the heart was taken and burnt, or put on the ashes.
Va shen smooinit dy yannoo mooarane assee.	That was thought to do much harm.
Va paart dy olt jeh oikari noa-ruggit currit ayns billey, as my veagh ny renaigyn currit lesh ersooyl liorish ushag chiaullee dy yarinoo yn edd, veagh yn lhiannoo fer kiaullee.	Some of the hair of a newly-born child was placed in a tree, and if the hairs were carried away by a singing bird to make her nest, the child would be a musician.
Veagh meer dy yiarn currit fo yn edd guiy, ny fo’n edd kiark Frangagh, ny jeh eeari erbee elley, tra v’ad dy ghuir, dy lhiettal drogh hooill.	A piece of iron would be put under the nest of a goose, or under a turkey’s nest, or (the nest) of any other bird when they were hatching, to prevent the evil eye
Oddagh eh y ve dy reayll ny hoohyn cheh, tra va’n eean jeh’n edd.	It might have been to keep the eggs warm, when the bird was off the nest.
Cha row lhuss ny ghuiy dy ve currit lesh ayns y thie, choud’s va ny guoiee guirr.	Daffodils * were not to be brought into the house as long as the geese were hatching.
	* Lit. " goose-herb."
Va’d smooinit nagh row ad cur lesh aigh vie.	They were thought not to bring good luck.
Ein cheet ass ny hoohyn ec y Chaisht, ve smooinit nagh row eh aigh vie.	Chickens coming out of the eggs at Easter were thought not to be lucky.
Va’n Vible, ny paart jeh’n eaddagh yn dooinney eck currit ayns y lhiabbee tra va ben goll dy lhie hoalley, dy reayll ersooyl drogh spyrrydyn.	The Bible, or part of her husband’s clothes, was placed in the bed when a woman was going to be confined, to keep away bad spirits.
Va paart elley jeh'n eaddagh echey currit ayns y chlean, dy ghoaill kiarail jeh’n lhiannoo.	Another portion of his clothing was placed in the cradle, to take care of the child.
Ve ymmyrchagh dy ee arran as caashey, ny dy iu red ennagh, son nagh jinnagh shiu goaill ersooyl aigh vie.	It was necessary to eat bread and cheese, or to drink something, that you would not take away good luck.
Tra va lhiannoo ruggit, my v’eh guilley, v’eh currit ayns paart jeh eaddagh y dooinney, as my v’ee ‘neen, v’ee myrgeddin currit ayns paart jeh eaddagh y vummig, feer vennick ayns oanrey.	When the child was born, if it was a boy, he was put into some part of the man’s clothing, and if it was a girl, she was placed in some of the mother’s clothing, very often a petticoat.
Va’d smooinaghtyn dy row ruggyree as baaseyn dy mennIck taghyrt ec caghlaa tidey.	They thought that births and deaths frequently happened at the change of tide.
Tra va dooinney ass e cheeayl, v’eh ny keayrtyn currit lesh magh ayns baatey, as va tedd currit mygeayrt yn wannal echey, as eisht v’eh tilgit magh ayns yn cheayn, as tayrnit geiyrt er yn vaatey, dy yeeaghyn darragh eh hug eh hene.	When a man was out of his senses, he was sometimes carried out in a boat, and a rope was put about his neck, and then he was thrown out into the sea, and drawn after the boat, to see if he would come to himself.
Va’d smooinaghtyn sleih veagh agglit ass nyn geeayl, dy beagh ad agglit ayns nyn geeayl reesht.	They thought that people who would be frightened out of their senses, would be frightened into their senses again.
Bollagh sleih ass nyn geeayl va freaylt ayns Cashtal Rushen, son nagh row boayl erbee arragh dy chur ad.	People out of their wits were kept in Castle Rushen, for there was not any other place to put them in.
Va skeeal scruit ec dooinney va enmyssit Peacock, mychione dooinney va ass e cheeayl ec Ballakillowey, as shen va’n oyr dy row yn thie-coadey jeant ayns Mannin.	There was a story written by a man named Peacock, about a man who was out of his mind at Ballakillowey, and that was the reason that the asylum was made in the Isle of Man.
Mannagh row aigh vie ec ny eeasteyryn, va crouw chonnee currit ayns aile, as currit lesh gys dy chooilIey ard jeh’n vaatey, dy gheddyn tea rish drogh spyrrydyn.	If there was not good luck at the fishermen, a bush of gorse would be put on fire, and carried to every part of the boat, to get done with (rid of) bad spirits.
Veagh ny eeasteyryn cur dooinney gys Glion-y-Eiy, gys y fer-lhee buitch, dy gheddyn ny lossereeyn, as eisht dagh dooinney jeh’n cheshaght diu bine y pheesh jeh’n awree, as eisht va’n chooid elley jeh’n awree spreeit er ooilley yn snaie, as trooid y vaatey.	The fishermen would send a man to Glion-y-Eiy[7], to the witch-doctor, to get the herbs, and then each man of the crew drank a drop apiece of the boiling,* and then the remainder of the boiling was sprinkled on all the nets, and throughout the boat.
[7] Glen-y-Eiy] on the Orrisdale (Kirk Michael) loop road. Presumed to be derived from [Glen y ghuiy] ‘the goose glen’.
	* I.e. the water in which the herbs had been boiled.
CABDIL XI	CHAPTER XI
KIAULLEEAGHT	MUSIC AND SINGING
YN chied ghooinney, ta mee er chlashtyn jeh ren gynsagh kiaulleeaght ayns ayrnyn ayns Ellan Vannin, va Mainshter Harmer.	THE first man, of whom I have heard, who taught music in parts in the Isle of Man, was Master Harmer.
V’eh gynsaghey ayns ny skeeraghyn mygeayrt Rumsaa, agh er lheh ayns Skeerey Vaghal.	He taught in the parishes about Ramsey, but especially in the parish of Maughold.
Ta feer veg dy chlashtyn my-e-chione, agh ta skeeal er ve inshit dy row eh ec shibbyr marish yn cheshaght-kiaullee, ec thie fer jeh ny eirinee yn skeerey, as ren ben y thie gra rish, soie ec kione y voayrd, tra ren yn sleih goll dy ghoaill toshiaght dy ee,	There is very little to hear about him, but a story has been told that he was at a supper with the singing company (choir), at the house of one of the farmers of the parish, and the mistress of the house said to him, sitting at the head of the table, when the people were going (about) to begin to eat,
“Benn rish yn chellagh kiark, Mainshter Harmer.”	“Touch (carve) the cock, Master Harmer,”
Yn nah phyagh ta recortys jeh gynsaghey kiaulleeaght ayns ayrnyn, va Mainshter Shepherd.	The next person there is history (record) of teaching music in parts, was Master Shepherd.
Haink eh voish Cumberland, as ren eh gynsaghey sheshaghtyn-chiaullee ny killagh ayns Skeerey Vaghal, Skeerey Chreest ny Heyrey, Skeerey Pharick, as ta mee credjal dy row ayns caghlaaghyn skeeraghyn elley ayns Mannin.	He came from Cumberland, and he taught church choirs in the parish of Maughold, Kirk Christ Lezayre, Kirk Patrick, and I believe in different other parishes in the Isle of Man.
Ec kione ny bleeaney hoght cheead yeig as nuy, haink Shepherd yn chiaulleyder-psaum hoshiaght dys Skeerey Chreest Rushen, as ren yn chenn haggyrt mie gentreil ayns yn chiaulleeaght, lesh ooilley e chree as annym.	At the end of the year eighteen hundred and nine Shepherd the psalm-singer came first to Kirk Christ Rushen, and the good old parson entered into the singing with all his heart and soul.
Hie Shepherd ersooyl, as haink eh reesht ayns yn vlein hoght cheead yeig as shey jeig, as ren eh gynsaghey sheshaght-chiaullee ny killagh ayns Skeerey Chreest Rushen, as ayns Skeerey Chairbre.	Shepherd went away, and he came again in the year eighteen hundred and sixteen, and he taught church choirs in Kirk Christ Rushen and in Kirk Arbory.
Tra haink eh yn nah cheayrt, va’n chenn haggyrt, ennym echey Juan y Clague, er e lhiabbee baase, as ren Shepherd gynsaghey sheshaght-chiaullee ny killagh dy chiaulleeagh psaum oanluckee yn taggyrt : “My vea scadoo, ta sheese.” *	When he came the second time, the old parson, whose name was John Clague, was on his death-bed, and Shepherd taught the church choir to sing a funeral psalm for the parson:
	“My life’s a shade, my days.” *
* Shoh yn chied ring	* This is the first verse
“My yea scadoo, ta heese	“My life’s a shade, my days
Gys baase dy siyragh roie,	Apace to death decline:
Yn Chiarn nee bioghey reesht	My Lord is life, He’ll raise
Yn joan aym as yn oaie.	My dust again, e’en mine.
Ayns maynrys vooar neems girree seose	Sweet truth to me ! I shall arise,
As fakin my Haualtagh bee.”	And with these eyes my Saviour see.”
Cha row yn arrane jeant son yn taggyrt, son v’eh er ve chiaulleeaght son yn chied ghooinney va ayns sheshaght-chiuallee ny killagh Skeerey Chairbre, tra hooar eh baase.	The tune was not made for the parson, for it had been sung for the first man in Kirk Arbory church choir, when he died.
Va’n ennym echey Dick Juan yn Oe.	His name was Dick John the Grandson.
Ta’n arrane ayms foayst, scruit liorish Shepherd ayns yn laue echey hene.	I have the tune yet, written by Shepherd in his own hand.
Va aght echey lesh hene dy ynsaghey she-shaghtin-chiaullee ny killagh.	He had a way of his own to teach church choirs.
Ren eh cur er ooilley ny kiaulleyderyn “sol-fa” yn arrane daue hene, as cummal traa lesh yn arrane, lesh laue foshlit er yn chied woailley jeh’n var, ayns traa cadjin, as yn doarn jeighit er yn nah woailley.	He made all the singers “sol-fa” the tune for themselves, and keep time with the tune, with the open hand on the first beat of the bar, in common time, and the shut fist on the second beat.
Ayns traa three bwoaillaghyn ayns y var, va’n laue currit sheese er cheu yn vair veg jeh’n laue, son yn chied woailley, er son yn nah woailley va baare ny meir currit sheese, as, er son yn trass woailley, va mwannal laue currit heese.	In time, three beats in the bar, the hand was put down on the little-finger side of the hand for the first beat, for the second beat the points of the fingers were put down, and for the third beat the wrist of the hand was put down.
Va gynsaghey echey ayns yn drane shoh:	His teaching was in this rhyme:
Erskyn euish “mi” daa cheayrt “fa, sol, la”	Above your " mi " twice " fa, sol, la,"
Fo euish “mi” daa cheayrt “la, sol, fa.”	Below your “mi” twice “la, sol, fa.”
Myr shoh ta “mi” cheet stiagh daa cheayrt.	Thus “mi” comes in twice.
Va “mi” yn chiaghtoo note jeh’n octave, as ren eh jannoo son scaleyn major, ny minor.	“Mi” was the seventh note of the octave, and it did for major or minor scales.
Cha row eh shickyr agh jeh un note jeh’n octave, son dy row daa “fa,” daa “sol,” daa “la” myr shen cha voddagh fys ve echey yn derrey yeh veih yn jeh elley.	He was only sure of one note of the octave, for there were two “fas,” two “sols,” and two “las,” so that he could not know one note from the other.
Hug eh ny kiaulleyderyn ayns daa strane, lesh ny oaieyn oc lesh y cheilley.	He placed the singers in two rows, with their faces to each other.
Ren eh gynsaghey dagh ayrn jeh ny kiaulleyderyn erlheh, as ren ad ooilley cheet cooidjagh, tra va fys oc er	He taught each part of the singers separately, and they all came together when they knew it.
Cha row fys oc c’red v’ad goll dy chiaulleeagh derrey va’d ooiley cooidjagh.	They did not know what they were going to sing, until they were all together.
Cha jinnagh eh cur kied da un ayrn jeh ny kiaulleyderyn dy chlashtyn yn feallagh elley, derrey veagh fys oc er yn ayrn oc hene.	He would not give leave to (allow) one set of the singers to hear the other, until they knew their own part.
Ren eh screeu yn chiaulleeaght eh hene, as ren eh ymmyd jeh pen lesh queig baareyn er dy yannoo yn stave.	He wrote the music himself, and he used a pen with five points to make the stave.
Va’n eeck echey ayns argid son y chiarroo ayrn jeh blein jeih skilleeyn, as skillin elley son yn lioar.	His fee in money for a quarter of a year was ten shillings, and another shilling for the book.
Va ec dagh fer kiaullee lioar echey da hene.	Each singer had a book for himself.
Ren yn vriw, as ny deiney seyrey elley jeh’n skeerey Chreest cheet gys yn ynsagh kiaulleeaght.	The deemster, and the other gentlemen of the parish of Rushen came to the singing teaching.
Ren ny deiney seyrey goaill nyn idd jeu, as cur ny lauenyn ayndoo, as ny mraane seyrey goaill nyn vonnadyn jeu.	The gentlemen took off their hats, and put their gloves in them, and the ladies took off their bonnets.
Ren Shepherd jannoo ymmyd jeh feddan bingys dy ghoaill toshiaght lesh arrane.	Shepherd used a music (pitch) pipe to begin (start) the tune.
Ren eh cur eh da’n reih kiaulleyder va ayns sheshaght-chiaullee ny killagh Skeerey Chairbre, as t’eh ayms ec y traa t’ayn.	He gave it to the best singer in the church choir at Kirk Arbory, and I have it now.
Ayns y laa va Shepherd stiurt da Briw Gawné, ayns Ballacurrey, dy chosney e veaghey.	During the day Shepherd was steward to Deemster Gawne, at Ballacurrey, to gain his living.
Bliack lesh bine dy jough vie ny share na red erbee elley, as v’eh cliaghtey faagail ny kiaulleyderyn ayns keeill Skeerey Chreest, as goll gys yn thie oast, ec kione ny Kiare Raaidyn, choud as v’ad kiaulleeagh nane jeh ny arraneyn.	He liked a drop of good ale better than anything else, and he used to leave the singers in Kirk Christ Church, and go to the tavern at the head of the Four Roads, while they were singing one of the tunes.
V’eh oayllagh er Caley, cloieder yn ghreie kiaullee ec Cabbal Noo Moirrey, ec Ballachastal.	He was acquainted with Caley, the organist at St. Mary’s Chapel, at Castletown.
Haink eh sheese ayns y theill, as ren Caley cur kied da ny keayrtyn dy chadley ayns soieaghyn chillagh, tra nagh voghe eh aaght ayns boayl erbee elley.	He came down in the world, and Caley gave him leave at times to sleep in the church seats (pews), when he could not get lodgings in any other place.
Hooar eh baase ayns boghtnyd ayns Ballachastal, as v’eh oanluckit ayns rhullick Skeerey Malew.	He died in poverty at Castletown, and he was buried in Malew churchyard.
Cha vel mee coontey monney jeh’n aght v’eh gynsaghey, son nagh row ennym echey agh son un note, va shen “mi.”	I do not think much of his way of teaching, for he had names for only one note, that was “mi.”
Veagh “fa” er ny yannoo kiart cha mie son ooilley yn feallagh elley.	“Fa” would have done quite as well for all the others.
Cha ren mee rieau clashtyn jeh pyagh erbee voddagh kiaulleeagh voish yn “sol-fa” echey, lurg da v’eh marroo, er lhimmey yn schoillar echey Illiam y Duke.	I never heard of anybody who could sing from his " sol-fa," after he was dead, except his pupil William Duke.
Cha ren Iliam toshiaght dy ynsaghey carree chillagh, derrey yn vlein hoght cheead yeig as shey as feed	William did not begin to teach a church choir until the year eighteen hundred and twenty-six.
Cha ren eh toiggal yn “sol-fa” feer vie, as va sleih gra dy row eh cliaghtey lhie er e ghreeym, tra v’eh geiyrt er ny kirree ayns y clieau, as streeu dy chosney dy ynsaghey eh.	He did not understand the “sol-fa” very well, and people were saying that he used to lie on his back, when he was after the sheep in the mountain, and try to gain to learn it (gain instruction).
Hug eh myrgeddin ny kiaulleyderyn ayns daa strane, lesh ny oaieyn oc lesh y cheilley.	He also placed the singers in two rows, with their faces towards each other.
Va’n chied strane cheu chooylloo gys yn sleih.	The first row with their backs to the people.
Va ny mraane kiaullee ayns yn chartee chillagh kiaulleeagh yn alto as tenor, as ny deiney kiaullee yn treble as bass.	The female singers in the choir sang the alto and tenor, and the male singers the treble and bass.
Va Illiam y Duke greasee liorish keird, as v’eh cummal ec Ballagarmin.	William Duke was a shoemaker by trade, and he lived at Ballagarmin.
Va ynsagh ard echey ayns lossereeyn, as va enmyn echey son ooilley jeh ny lossereeyn cadjin ayns y vagher.	He was highly instructed in herbs (botany), and he had names for all the common herbs of the field.
V’eh credjal ayns feashtnaghyn, as hug eh ad ooilley dooys, as dinsh eh dou c’ren aght dy yannoo ymmyd jeu.	He believed in charms, and he gave them all to me, and told me how to use them.
V’eh cleragh skeerey ayns yn vlein hoght cheead yeig as nuy as feed, as v’eh gynsaghey sheshaght-chiaullee ayns Colby ec yn traa shen.	He was parish clerk in the year eighteen hundred and twenty-nine, and he taught a choir at Colby at that time.
Te er ve inshit dou liorish my charrey Juan y Cubbin, masoonagh marmyr, dy row eh ruggit ec y traa shen, as er yn oie v’eh ruggit, haink Illiam stiagh ayns thie e vummig, as hug eh yn lioar chiaullee ayns laue yn oikan, er yn oyr dy darragh eh dy ve fer kiaullee.	It has been told to me by my friend John Cubbon, marble mason, that he was born at that time, and on the night he was born William came into his mother’s house, and put the music book into the hand of the child, in order that he would come to be a man of music.
Haink Cubbin dy ve kiaulleyder ayns sheshaght-chiaullee Illiam, as lurg shen ren eh goaill yn voayl echey myr fer-ynsee yn cheshaght-chiaullee ny killagh.	Cubbon became a singer in William’s choir, and after that he took his place as teacher of the church choir.
Ren Illiam gynsaghey sheshaght-chiaullee ec— mysh yn vlein hoght cheead yeig as daeed, as hug eh yn chorree er y dooinney mooar, lesh kiaulleeagh:	William taught a choir at —— about the year eighteen hundred and forty, and he made the big man (squire) angry, by singing:
“Ga dy jean deiney mee-chrauee gaase berchagh as mooar.”	“Though wicked men grow rich and great.”
Va shoh ooilley ny hooar ad kiaullit.	This was all they got sung.
Haink yn dooinney mooar magh ass, as deiyr eh ad ooilley ersooyl voish y thie.	The big man came out, and drove them all away from the house.
Hie ny kiaulleyderyn gys shen, smooinaghtyn dy yannoo mooar jeh.	The singers had gone there, thinking to make big (a great deal) of him.
V’eh jeant cleragh skeerey yn nah cheayrt mysh y vlein hoght cheead yeig as jeih as daeed, as cheayll mee eh kiaulleeagh paart jeh ny shenn arraneyn Shepherd, lesh whilleen shenn chiaull eyderyn as oddagh eh geddyn ry-cheilley.	He was made parish clerk the second time in the year eighteen hundred and fifty, and I heard him singing some of Shepherd’s old tunes, with as many of the old singers as he could get together.
Ayns yn vlein hoght cheead yeig as three feed, yn vlein s’j erree v’eh cleragh ny skeerey, cheayll mee eh kiaulleeagh, ec yn Oie’l Voirrey, nane jeh ny shehn charvalyn s’bwaaie.	In the year eighteen hundred and sixty, the last time he was parish clerk, I heard him singing, at the Oie’l Voirrey, one of the most beautiful old carols.
Lurg yn Oie’l Voirrey va harrish, vrie mee jeh row yn chiaulleeaght echey er y hon.	After the Oie’l Voirrey was over, I asked him if he had the music for it.
Dooyrt eh rhym, “Nagh row kiaulleeaght erbee huggey.”	He said to me, “There is no music to it.”
Ren mee goaill sheese eh lurg shen voish yn chiaulleeaght echey, as t’eh yn charval “Shinyn bochillyn maynrey shinyn.”	I took it down after from his singing, and it is the carol “We happy herdsmen, we."
Bollagh Illiam cheet gys thie my yishig mychione paart dy kirree va my yishig freayll da, as tra va mee my ghuilley beg, v’eh cliaghtey cur lesh hym lossereeyn jeh dy chooilley horch, as briagh jeem row fys aym c’red v’ad.	William used to come to my father’s house about some sheep my father was keeping for him, and when I was a little boy he used to bring me herbs of every kind, and ask me if I knew what they were.
Ve ny skeeallyn echey, as feaishtnaghyn, ren hoshi aght cur ayns m’aigney yn yeearree dy ve fer-lhee.	It was his stories, and charms, that first put into my mind the desire to be a doctor.
Hoar eh baase tra va mee gynsaghey er son fer-lhee ec Hospital Guy, Lunnon, as ta mee ayns lhiastynys mooar da er son yn tushtey jeh’n saase-lheihys jeh sleih Manninagh keead blein er-dy-henney.	He died when I was learning for a doctor at Guy’s Hospital, London, and I am in great debt to him for the knowledge of the (folklore) medicine of the Manx people a hundred years ago.
Shynney lesh ny Manninee kiaulleeaght, as ghow eh ayrn mie ayns ny feaillaghyn oc.	The Manx love music, and it took a good share in their feasts.
Va ny arraneyn kiaullit ayns ny thieyn oast, dy cheau yn traa.	Songs were sung in the taverns, to spend the time.
Va’n obbyr cadjin ayns ny thieyn, ayns yn gheurey, jannoo jeebin.	It was a common work in the houses, in the winter, to make nets.
Fer erbee, va arrane noa echey, va’n dooinney mooar jeh’n thie.	Any one, who had a new song, was the big man of the house.
Va ny ‘neenyn aegey, as ny guillyn aegey, meeteil cooidjagh ayns thieyn eirinee, dy chiaulleeagh as daunsey ec yn oie.	Young girls, and young boys, met together in the farmhouses, to sing and dance at night.
Veagh arraneyn noa kiaullit ec ny feaillaghyn oc, as harragh bannag arraneyderyn dy chiaulleeagh arraneyn noa.	New songs would be sung at their feasts, and a ballad-singer would come to sing new songs.
Va bannag dy mennick er drogh phabyr, as tra veagh yn phabyr fillit, as freaylt ayns yn phoggad son traa liauyr, veagh tuill ayns y vannag, as va’n vannag-arraneyder eignit dy scuirr.	The ballad was often on bad paper, and when the paper would be folded, and kept in the pocket for a long time, there would be holes in the ballad, and the ballad-singer was obliged to stop.
Ta ny arraneyn shinney Manninagh t’ad feer hrimsagh, as t’ad ayns yn Mode Dorianagh. My nee shiu goaill yn ogher D er yn piano, as cloie ny lomarcan er ny ogheryn baney, nee shiu cloie ayns yn Mode Dorianagh.	The oldest Manx songs are very sad, and they are in the Dorian Mode. If you will take the key D on the piano, and play only on the white keys, you will play in the Dorian mode.
Ta ny arraneyn goll rish caayn jeh hoght barryn, as ta mish smooinaghtyn dy vel mooarane jeu er ve goit voish ny abbotyn, va skeaylt trooid ooilley Mannin.	The songs are like a tune of eight bars, and I think that many of them have been taken from the monks, spread throughout all the Isle of Man.
Ta ooilley kiaulleeaght, ec y traa t’ayn, screeuit ayns yn Mode Ionianagh, ny Mode Major, ny ayns yn Mode Aeolianagh, ny Mode Minor.	All music, at the present time, is written in the lonian mode, or Maj or mode, or in the Aeolian mode, or Minor mode.
Ta my charrey W. H. Gill, er n’insh dou dy row feddan-kiaullee feddynit ayns oaie ayns Egypt.	My friend, W. H. Gill, told me that there was a musical pipe found in a grave in Egypt,
V’eh cloiet ec dooinney ayns Lunnon ec Meeiteil Kiaulleeaght, as ren eh cur yn un horch dy noteyn kiaullee as yinnagh feddan cur ec y traa t’ayn.	and it was played by a man in London at a musical meeting, and it made the same kind of musical notes as a pipe (flute) would give at the present time.
V’eh thousaneyn dy vleeantyn dy eash.	It was thousands of years old.
Ta ny Mannnee er reayll yn Mode Dorianagh ny share na ashoon erbee elley.	The Manx have kept (preserved) the Dorian mode better than any other nation.
CABDIL XII	CHAPTER XII
BEAGHEY	FOOD
PAART dy laghyn v’ad ooilley goaill yn un horch dy veaghey.	SOME days they all took the same kind of food.
Oie Houney—Praaseyn broojit, as eeast, as pesmadyn.	Hollantide Eve : bruised potatoes, fish, and parsnips.
Oie Innyd—Sollaghyn son jinnair, broit as eean kiark son shibber, soddag phash.	Shrove Tuesday : “sollaghyn” for dinner, broth and chicken for supper, pancakes.
Jeheiney Chaist—Barnee son anjeal, oohyn as eeast son jinnair.	Good Friday : flitters* for breakfast, eggs and fish for dinner.
	* Limpets.
Jerdein Frastyl * “beign gee feill eer dy beagh eh meer yn roih echey.”	Holy Thursday + : “should eat flesh even if one had to eat a piece of his own arm.”
* “Er yn laa shoh cha n’eign diu jeeaghyn choud as yinnagh shiu fakin.”	+ “On this day you must not look as far as you would (be able to) see.”
Va’n chooid smoo jeh ny eirinee jannoo yn imbyl oc hene.	Most of the farmers made their own brewing.
Va thie-imlee ec dy chooilley skeerey da hene.	There was a brewing house in each parish for itself.
Milljag — lhune roish ta’n vry currit ayn.	Wort — ale before the malt is put in.
Syllabub — lhune cheh, as oohyn currit ayn.	Syllabub—warm ale and eggs put into it.
Lhune jeant cheh lesh cur yn brod greesagh jiarg ayn.	Ale warmed and pepper put in it.
Lhune jeant cheh, as pibbyr currit ayn.	Ale warmed and pepper put in it.
Awnroie — ushtey lesh feill roish te cheet dy ve broit.	Pot liquor — water with flesh-meat before it comes to the boil.
Amvlass — ushtey cheh as bainney vestit.	Amvlass — hot water and buttermilk.
Cowree — Va skeelaghyn corkey currit ayns ushtey, as eisht freaylt ghaa ny three dy laghyn, as eisht currit trooid creear, eisht va’n soolagh broit, as eeit marish bainney millish.	Sowins —Oatmeal was put in water, and then kept two or three days, and then put through a sieve ; then the liquor was boiled and eaten with sweet milk.
V’eh dy merinick goit er son shibber, ny mrastyr beg.	It was often taken for supper, or “mrastyr beg.”
Oddagh eh ve jeant jeh garvain ayns yn aght cheddin.	It might be made of groats in the same way.
Va sollaghyn jeant jeh poddash meinn corkey, as awree j eh feill broiet, as va’n awree eeit marish yn phoddash.	“Sollaghyn” was made of porridge oatmeal, and the liquor of boiled meat, and the liquor was eaten with the porridge.
Sollaghyn Gharvain — garvain broiet ayns soolagh feill vroit.	“Sollaghyn Gharvain” — Groats boiled in the liquor of boiled meat.
Tra bee ad chiu myr poddash, cur ad ayns claare, as goaill yn toolagh maroo.	When they are thick as porridge, put them into a dish, and take the liquor with them.
Broish — arran corkey thummit ayns awree, as eeit marish.	“Broish” — Oat bread steeped in broth, and eaten with it.
Veagh eeyrn eeit marish poddash, tra veagh yn vainney goan.	Butter would be eaten with porridge when milk was scarce.
Cranchyn ny croaghan. Lheie yn eeh, as eisht mast garvain marish.	“Cranchyn.”—Melt the fat, and then mix groats with it.
Haggis — prinjeig cheyrragh, lhieent lesh feill broojit, praaseyn, unnishyn, as garvain, as broiet son traa liauyr.	Haggis — the stomach of a sheep, filled with meat cut small, potatoes, onions, and groats, and boiled for a long time.
Awnlin — red erbee eeit marish arran.; myr eeym, ny cashey, ny bainney.	Kytshen — anything eaten with bread ; such as butter, cheese, or milk.
Bee bane, bee blasstal, bee blasstal broiet, arran curnaght, arran oarn, arran corkey.	White meat, tasty meat, delicacy, wheat bread, barley bread, oat bread.
Crammelt va keint dy horch dy phishyr, faagit son oie ayns bainney.	Crammylt was a variety of a kind of pea, steeped for a night in milk.
Va’n oarn cheerit er losht, ny clagh chiowit harrish aile moain, as eisht v’ee beilt ayns braain, ny clagh vleih veayn hrial.*	Barley was dried on a hot hearth, or stone, heated over a turf fire, and then was ground in a quern (hand-mill), or mill-stone made of granite. *
* Ayns yn vlein shey cheead yeig as shiaght as daeed, ren Chiarn Derby goardrail dy chooilley vraain-laue dy ve brisht, as va sleih eignit dy gholl gys mwyljyn y chiarn.	* In the year sixteen hundred and forty-seven, Lord Derby ordered all hand-mills to be broken, and people were obliged to go to the lord’s mill.
Va teayst jeant, as eisht v’ee fuinnit er yn losht.	Dough was made, and then it was baked on a hot hearth.
V’ad enmyssit barreyn, ny berreenyn.	They were called cakes.
Va’n nane s’jerree dy mennick ny s’chee na va feallagh elley, as ve enmyssit “soddag-verreen.”	The last one was often thicker than the others, and it was called a “bonnag”.
FURMITY	FURMITY
Gow oarn skihit, as broie eh ayns ushtey mysh oor.	Take shelled barley, and boil it in water about an hour.
Eisht cur paart dy vainney mulish ayn, eisht mast red beg dy flooyr ayns bainney feayr, as cur ad ayns y phash, as mast ad gys bee ad currit lhieu gys cloie, as cloiet dy mie.	Then put some sweet milk in it, then stir a little flour in cold milk, and put them in the pot, and stir them till they will be brought to boil, and boiled well.
Praaseyn as skeddan.	Potatoes and herring.
Broit dy chiark, feill-vart, ny feill-vohlt, broit lesh oarn skihlt, as napinyn, carrageyn, kail, lhuss.-pharslee, glassereeyn-garey, ooilley giarit ayns meeyrn veggey.	Broth of fowl, beef or mutton, boiled with shelled barley, and turnips, carrots, cabbage, parsley, and pot-herbs, all chopped up into small pieces.
Kiark broiet, as meer dy cherroo vuc, ny lieckan.	Boiled fowl, and a piece of ham or pig’s cheek.
Arran as bainney.	Bread and milk.
Binjean — bainney chiowit, as awree yn vinnid currit ayn, as faagit mysh lieh oor dy aase chiu.	Binjean (curdled milk) — milk warmed, and liquor of rennit put into it, and left about half an hour to get thick (set).
Flooyr, as oohyn, as bainney, mastit seose dy cheilley, as broit ayns clooid aanrit.	Flour, and eggs and milk, mixed together, and boiled in a linen cloth.
Teaystag — Va flooyr, as eeh, as ushtey, mastit cooidjagh, as broit ayns awree.	Dumpling.— Flour; suet, and water mixed together, and boiled in broth.
Praasyn, poanrey mooar, as cabash, broit kione y cheilley, as broojit.	Potatoes, large beans, cabbage, boiled together, and bruised.
“Pash mie dy vainney broit, lesh craa braew dy arran oarn,” as “berreen arran oarn, lesh cheeid dty vass y laue dy eeym er.”	“A good pot of boiled milk, with a brave shake of barley bread," and " a cake of barley bread with the thickness of the palm of the hand of butter on it.”
CABDIL XIII	CHAPTER XIII
SKEERAGHYN	PARISHES
TA’N Ellan Vannin rheynnit ayns shiaght skeeraghyn jeig.	THE Isle of Man is divided into seventeen parishes.
Ta dagh skeerey rheynnit ayns Treenyn.	Each parish is divided into Treens.
Ta dagh treen rheynnit ayns kierroo hallooinyn.	Each Treen is divided into quarterlands.
Va keeill ayns dagh treen.	There was a church in each Treen.
Va bwaagagh, ny maynagh, cummal ayns y cheeill.	A hermit, or monk, lived in the church.
V’ad goanluckey yn sleih mygeayrt y cheeill, son dy beagh ad ny sniessey da’n vaynagh.	They buried people about the church, so that they would be near the monk.
Va’n cheeill as y vaynagh smooinit dy ve casherick, ny freaylt er-lheh.	The church and the monk were thought to be holy, or kept apart.
Va ny oaieghyn jeant jeh claghyn lhic, soit er oirr, as cha row ad agh trie ny jees fo halloo.	The graves were made of flat stones, set on edge, and they were only a foot or two under the ground.
Va dy kinjagh rheamys faagit eddyr ny claghyn, da’n spyrryd dy gholl magh as stiagh.	There was always space left be-tween the stones, for the spirit to go out and in.
Va’d dy mennick oanluckey yn chorp lesh yn eddin echey lesh y shiar, son dy row ad ooashleyderyn yn ghrian.	They often buried the body with its face to the east, for they were worshippers of the sun.
Veagh yn twoaie er y laue hoshtal, as y jiass er y laue yesh, as beagh y sheear cheu chooylloo.	The north would be on the left hand, and the south on the right hand, and the west would be behind.
Tra va dooinney er yn cheu hwoaie, ny er y cheu chiare, ny laue hoshtal, v’eh ersooyl veih y cheu yesh, ta shen dy ghra y cheu cliwe.	When a man was on the north side, or the left side or left hand, he was away from the right side, the sword side ;
V’eh goaill kiarail jeh hene.	he was taking care of himself.
“Bee er dty hwoaie,” ta shen, “Bee er dty arrey.”	“Be on thy north,” that is, “Be on thy guard.”
Tra v’eh er y cheu yesh, v’eh er y cheu stroshey, ny er y cheu fer oddagh goaill kiarail jeh, as va shen yn voayl smoo dy ooashley, yn laue yesh.	When he was on the right side he was on the strong side, or on the side one could take care of him, and that was the place of more honour, the right hand.
Cha row toiggal erbee oc jeh’n Rollage Twoaie, agh va fys oc c’raad va’n ghrian girree, as c’raad hie ee dy lhie.	They had no conception of the North Star, but they knew where the sun rose, and where it set.
Va’d dy mennick oanluckey argid, cluigeenyn, ny cliwenyn, as teighyn, ayns yn oaie son ymmyd da ny spyrrydyn.	They often buried money, beads, or swords, and hatchets, in the grave for the use of the spirits.
Va’n vaynagh, ny bwaagagh, dy mennick oalyssyn ny pishagyri echey, as lioroo oddagh eh freayll drogh spyrrydyn ersooyl, ny spyrrydyn neuglen ersooyl.	The monk, or hermit, often had spells or charms, and by them he could keep away evil spirits, or unclean ones.
Ren ad myrgeddin smooinaghtyn dy voddagh eh jannoo assee daue, my yinnagh ad red erbee nagh bliack lhieu eh adsyn dy yannoo.	They also thought that he could do harm to them, if they would do anything he did not like them to do.
Ta Manriin myrgeddin rheynnit ayns shey sheadinyn, ny rheynnyn lhuingys.	The Isle of Man is also divided into six Sheadings, or divisions for vessels.
Ta three skeeraghyn ayns queig sheadinyn, as daa skeerey ayns un sheadin, ta shen Garff, Skeaylley Lonan as Skeeaylley Maghal.	There are three parishes in five sheadings, and two parishes in one sheading’—that is Garff, the parishes of Lonan and Maughold.
Va ec dagh sheadin toshiagh jioarey, as va dooinney echey fo ta enmyssit guilley glesh.	Each sheading has a coroner, and he has a man under him called the lockman.
Va ec dagh skeerey saggyrt, as thie er y hon dy chummal ayn.	Each parish has a parson, and a house for him to live in.
Ta three pessonyn ayns Skeeaylley Vrishey, Skeeaylley Andreays, as Skeeaylley Ball-ny-Laaghey.	There are three rectors, in Kirk Bride, Kirk Andreas, and Ballaugh.
Ta aspick reill harrish ny saggartyn, as t’eh cummal ec Court yn Aspick.	There is a bishop ruling over the parsons, and he lives at Bishop’s Court.
Ta un ardyaghyn son slane Mannin.	There is an archdeacon for the whole of the Isle of Man.
Ta nane jeh ny shenn ayraghyn killagh gra cha jarg ardyaghyn ve dy bragh er ny hauail.	One of the old fathers of the Church says that an archdeacon will never be saved.
Va cleragh skeerey ayns dy chooilley skeerey, as va glebe veg echey.	There was a parish clerk in every parish, and he had a small glebe.
Ayns Skeerey Vaghal va glebe vooar echey.	In the parish of Maughold he had a large glebe.
V’eh cooilleenit son yn chirveish echey ec feailiaghyn, poosaghyn, oanluckaghyn, as bashtaghyn, as ren eh geddyn groit hesheree, as ping yaagh.	He was paid for his services at feasts, weddings, funerals, and baptisms, and he got the plough groat, and smoke penny.
Va symneyder ayns dy chooilley skeerey.	There was a sumner in every parish.
Va’n churrym echey dy hendeil dy chooilley ghoonaght dy reayll moddee veih gentreil yn cheeill, as lurg da’n chirveish yn agglish ve harrish, v’eh dy yllagh ec giat yn rhullick as fockley magh pooar gioalyn noi sleih, dy chreck yn chooid oc.	It was his duty to attend every Sunday to keep dogs from entering the church, and after the church service was over, he had to call at the church-yard gate, and publish executions against people to sell their goods.
V’eh myrgeddin dy gholl gys ooilley ny thieyn raad va baase, as gyn chymney ve jeant oc.	He had also to go to all the houses where there was a death, and without a will made at (by) them.
V’eh dy ghoaill coontey jeh ooilley yn chooid oc, as creck ad, as rheynn yn leagh eddyr yn chynney sniessey, as geeck eh hene ass yn chied chione.	He had to take account of all their goods, and sell them, and divide the value between the nearest kin, and pay himself out of the first end (first of all).
Va’n leagh elley echey, bunney sunderagh.	He had another perquisite, the sumner’s sheaf.
Dooinney va freayll piyr dy chabbil v’eh dy chur shey lhuiridyn jeh’n arroo, wheesh as yinnagh eh kiangle, as eisht ayns cosoylaghey son ooilley feallagh elley.	A man who kept a pair of horses had to give six lengths of corn, as much as he could tie, and then in comparison for all others.
Va Tom Collystrin, Purt le Moirrey, yn sunder s’jerree ayns Skeeyley Chreest Rushen.	Tom Callister, Port St. Mary, was the last sumner in Kirk Christ Rushen.
Ta boayl er lheh troggit er e hon ec yn cheym ec rhullick Keeill Cairbre, dasyn dy hassoo er tra veagh y sleih. goll magh ass y cheeill.	A place was specially built for him at the steps at Arbory Churchyard, for him to stand upon, when the people would be going out of church.
Bollagh yn symneyder goll magh cha tappee as oddagh eh dy ockley magh eh, roish harragh y sieih huggey ass yn cheeill	The sumner used to go out as quickly as he could to publish it, before the people would come to him out of the church.
V’eh goaill nearey jeh.	He was taking shame (ashamed) of it.
Yiarragh eh dy meeley, " Cooid ——," as eisht goll ersooyl.	He would say softly, “The goods of —-----,” and then go away.
Ta’n mayl thalloo yn theay goit dy eeck mayl chiarn ny skeeraghyn Vanninagh.	The rent of the common land is taken to pay the lord’s rent of the Manx parishes.
T’eh geeck mayl chiarn keayrt ayns three bleeaney.	It pays the lord’s rent once in three years.
Yn vlein ta ny fir hreishtee geeck yn vayl chiarn, cha vel yn veoir troggal yn vayl chiarn, agh t’eh freayll yn oik echey gys yn vlein ergiyn, as eisht t’eh chaglym mayl chiarn yn skeerey.	The year the trustees pay the lord’s rent, the moar does not lift the lord’s rent, but he keeps his appointment until the next year, and then he gathers the lord’s rent of the parish.
Ta’n Whaiyll Abb freaylt daa cheayrt ‘sy vlein, as ta’n veoir eignit dy chur raaue da sleih ta er chionnaghey thalloo, ny er cheet stiagh eiraghtyn ny liorish chymney, dy gheddyn yn thalloo oc recortit ayns lioar yn chiarn ec Quaiyl Abb.	The Baron Court is held twice a year, and the moar is obliged to give notice to people who have bought land, or come into inheritances or by will, to have their land entered in the lord’s book at the Baron Court.
Ta’n veoir eignit dy chur raaue kiare keayrtyn da sleih, yn vlein ta ny fir hreishtee geeck yn vayl chiarn, as myrgeddin yn nah vlein.	The moar is obliged to give notice to people four times, the year the trustees pay the lord’s rent, and also the next year.
Ta’n veoir yn dooinney soit magh as looit liorish fer oik dy haglym keesh yn chiarn, as dy entreil enmyn sleih roish yn thalloo oc. Ta’n veoir eignit dy chur raaue da ooilley sleih dy chur lesh ny screeunyn kionnee gys ardghooinney yn ving hoie, kegeesh roish yn Whaiyl Abb.	The moar is the man set out and sworn by an officer to gather the taxes of the lord, and to enter the names of the people before their properties. The moar is obliged to give notice to all people to bring their papers of purchase to the foreman of the Setting Quest, a fortnight before the Baron Court.
Cha vel yn veoir dy haglym mayl yn thalloo Abb, ny cliaghtaghyn.	The moar is not to gather the rent of the Abbey Lands, or customs.
Ta fer oik er lheh dy haglym yn vayl thalloo Abb, as t’ad obbyrit er yn un aght.	There is a special officer to gather the rent of the Abbey Lands, and they are worked in the same way.
Bollagh ad ny-neesht ve eeckit hug yn ferreill-abban, agh nish t’ad eeckit stiagh hug reeriaght Hostyn.	They both used to be paid to the Abbot, but now they are paid into the realm of England.
Ta bunnys ooilley yn thalloo ayns Skeeylley Malew thalloo Abb, son dy row Abban ec yn Valahollagh.	Almost all the land in Malew is Abbey Land, because the Abbey was at Ballasalla.
Tra va ny Abbyn spooillit hie ny maillyn gys reeriaght Hostyn.	When the abbeys were plundered the rents went to the realm of England.
Ta’n veoir yn dhooinney ayris yn kerroo valley ta geeck yn chooid smoo dy vayl chiarn.	The moar is the man in the quarterland that pays the most lord’s rent.
Ta’n veoir eignit dy eeck yn vayl chiarn Laa Houney.	The moar is obliged to pay the lord’s rent on Hollantide Day.
Cha vel yn veoir eignit dy chur caghlaa, mannagh vel y chooiney yn reeriaght.	The moar is not obliged to give change, unless it is a coin of the realm.
Ta paart dy leih as ta hoghtoo ayrn jeh ping orroo. Paart elley farleng.	There are some people and they have to pay the eighth part of a penny. Some others a farthing.
T’ad shen ooilley mennick dy eeck lheng, yn chooiney sloo jeh’n reeriaght.	These all usually pay a halfpenny, the smallest coin of the realm.
Paart elley three farleeyn orroo, dy eeck ping.	Some others charged at three farthings have to pay a penny.
Va kiare pingyn jeig ayns yn skillin Vanninagh, as lurg va’n feeagh yn leagh er ny chaghlaa veih argid Manninagh gys leagh Sostnagh, ta’n thummid yn leagh jeeaghyn dy ve ny smoo, son cha row agh daa phing yeig ayns yn skillin Hostnagh.	There were fourteen pence in the Manx shiling, and after the value of the money was changed from Manx money to English money, the amount seems to be greater, for there are only twelve pence in the English shilling.
Foddee yn chorrallys ve ry-akin ny share ayns coontaghyn veggey.	The difference can be seen best in small amounts.
Dy chur lesh argid Manninagh gys argid Sostnagh, shegin diu cur lesh yn argid gys pingyn, eisht bishaghey ad liorish shey, as rheynn ad liorish shiaght.	To bring Manx money to English money, you must bring the money to pence, then multiply them by six and divide them by seven.
Ta shey-pingyn Manninagh giare yn chiaghtoo ayrn jeh’n shey-pingyn Sostnagh.	The Manx sixpence is short the seventh part of the English sixpence.
Roish yn vlein hoght cheead yeig, tra nagh row Nerin fo reill Hostyn, va ny Yernee kiarail dy ghoaill Mannin daue herie, as va ny Manninee freayll arrey er " Cronk yn Arrey" yn Owe, as er " Cronk yn Arrey " ayns Bradda.	Before the year eighteen hundred, when Ireland was not under the rule of England, the Irish intended to take the Isle of Man for themselves, and the Manx kept watch on the “Watch Hill” of The Howe, and the “Watch Hill” in Bradda.
V’ad feer agglagh ayns ny traaghyn shen. Va saase oc daue hene dy chur yn chaghteragh trooid ooilley Mannin.	They were very frightened in those times. They had a method of their own to send a message through all the Isle of Man.
Va crosh losht oc, dy chur da fer as yn fer shen cur dys fer elley, as goll voish fer dy er, trooid ooilley Mannin, dy chur yn skeeal daue my harragh ny Yernee.	They had a burnt cross, for one man to give to another, and go from man to man, through all the Isle of Man, to give the news to them if the Irish should come.
Ren ad troggal lorg liauyr ayns yn laa, as foddey aile ayns yn oie er y cheu twoaie jeh Croak ny Irree Laa, ny er y cheu jiass jeh Cronk Arreyder, cordail rish cre’n cheu yinnagh ad fakin ny baatyn.	They raised a long pole in the day, and lighted a fire in the night, on the north side of Cronk ny Irree Laa, or the south side of Cronk Arreyder (Watchman Hill) according to the side they would see the boats.
Va’n chrosh losht mysh daa hrie ayns lhiurid, as va’n chione echey losht, son cowrey c’red jinnagh ny roosteyryn jannoo roo, ta shen dy loshtey ooilley yn chooid oc.	The burnt cross was about two feet in length, and the end was burnt, for a sign what the (Irish) raiders would do to them, that is, burn all their goods.
Va ny keayrtyn cliwe jeant goll-rish crosh er ny dorryssyn, dy symney yn sleih dy chaggey.	Sometimes a sword was made like a cross on the doors, to summon the people to fight.
Va’n chrosh losht faagit ec yn eirinagh ve yn gharrey echey dy reayll arrey.	The burnt cross was left at (with) the farmer whose turn it was to keep watch.
Va ny cluig mygeddin bwoailt, tra va’d ayns siyr dy skeayley yn skeeal.	Bells were also rung, when they were in haste to spread the news.
Va ny braaraghyn maynagh Beemakem, ayns Skeeyll y Chairbre, ceau eaddagh glass as cha row oc boayl lhieu hene, agh geeck mayl, as v’ad shooyl ny thieyn son jeirk, son cha noddagh ad freayll thalloo adhene.	The friars of Beemakem, in Kirk Arbory, wore grey clothing, and they had no place belonging to them, but they paid rent, and they walked the houses for alms, for they could not keep land themselves.
Va ny braaraghyn maynagh Abb Vallahollagh va’d abbanyn baney, as va’n thalloo lhieusyn, as cha row veg ec chiarn yn Ellan dy ghra roo.	The monks of the Abbey, Ballasalla, were white monks,* and had their own lands, and the lord of the Island had nothing to say to them.
	* Cistercians.
Ta’n chummal liorish yn straue.	There is the holding by the straw.
Ta’n seneschal briw ayns yn Whaiyll Abb, as t’eh coonit lesh yn ving hoie.	The seneschal is judge in the Baron Court, and he is helped by the setting quest.
Ayns shenn hraaghyn, roish va veg dy screeunyn son barganeyn, tra va dooinney creek thalloo, ny yn chooid echey, gys fer elley, v’eh dy gholl hug yn Whaiyll Abb, as, kione fenish yn Whaiyll, ren yn chreckeder gymmyrkey yn’ chairys echey ayns y thalloo hug yn chionneyder, liorish livrey straue huggey, kione fenish yn Whaiyll.	In old times, before there was any writing for contracts, when a man was selling land, or his goods, to another person, he went to the Baron Court, and, in the presence of the Court, the seller gave his right in the land to the buyer, by delivering a straw to him, in the presence of the Court.
Eisht ren yn Whaiyll cur ayns screeu yn choardail eddyr ad ny neesht, as ve cairys firrin,agh, as coardail, rish yn leigh, as ve freaylt ayns lioaryn y rheaym.	Then the Court put in writing the agreement between them both, and it was a true right, and agreement, in law, and it was kept in the books of the realm
Tra ta’n toshiagh jioarey cheet dy gheddyn gioal veih dooinney ta lhiastyn da dooinney elley, t’eh laccal gioal.	When the coroner comes to get pawn from a man that is in debt to another man, he wants pawn.
Foddee fer ta lhiastynys echey cur red erbee dasyn, te ec laue.	Perhaps the man who is the debtor gives something to him, which is at hand.
Foddee eh ve straue, clagh, ny praase.	It may be a straw, a stone, or a potato.
Ta shen en-mysit “cur seose gioal,” ny cur seose red erbee ta shiu goaill soylley jeh ta er ve lhieu hene.	That is called " giving up pawn," or giving up something you take possession of (possess) that had been your own.
CABDIL XIV	CHAPTER XIV
BRISHEY USHTEY PURT CHIARN	PORT ERIN BREAKWATER.
MYSH yn vlein hoght cheead jeig three feed as kiare va’n chiagh undin yn Vrishey Ushtey ec Purt Chiarn soit.	THE foundation-stone of the Breakwater as Port Erin was laid about the year eighteen hundred and sixty-four.
Va Illiam Milner yn ard ghooinney ayns y chooish.	William Milner was the chief man in the cause.
Va slane stott spongit son yn laa mooar.	A whole bullock was roasted for the great day.
Ren eh troggal bwaag, ayns magher yn Rowany, da sleih yn skeerey, as feallagh elley, dy ghoaill soylley jeh ny reddyn mie va ny cour oc.	He put up a tent, in the Rowany field, for the people of the parish and others to enjoy the good things provided for them.
Va tubbagyn dy lhune, ny jough vie, noon as noal ayns y vagher, da dy chooilley unnane son dy iu jeh.	Tubs of ale or good beer were here and there in the field, for every one to drink of.
Va dagh er cur-lesh saagh dy iu ass, eisht vod goll trooid yn bwaag, nane as nane, er-eiyrt dy cheilley.	Each one was to bring a vessel to drink out of, and then they were to go through the tent, one by one, after each other.
Va’d geddyn daa slissag dy arran, as slissag feill vart spongit, as eisht goll magh er yn chione elley yn bwaag gys ny tubbagyn lhune, as diu ad ny saie.	They got two slices of bread and a slice of roast beef, and then they could go out on the other end of the tent, to the tubs of ale, and drink their fill.
Ec yn oie va feailley elley oc, er lout “Yamys Archie,” da dy chooilley unnane harragh dy ghoaill eh.	At night they had another feast on James Archie’s loft, for every one who would come to take it.
Hooar Kiannoort Loch, Illiam Milner, as fer ny jees elley, three feed as hoght dy housaneyn veih ny Gioalteyryn ayns Lunnon, dy yannoo yn Vrishey Ushtey ayns Purt Chiarn.	Governor Loch, William Milner, and one or two others had procured sixty-eight thousand from the Commissioners in London, to make a breakwater at Port Erin.
Cha row ad geddyn monney argid dy eeck ayns use, agh red beg dy phunt ‘sy vlein.	They did not get much money to pay on interest, but a few pounds a year.
Va ny Gioalteyryn laccal yn argid dy ve eeckit daue reesht.	The Commissioners wanted the money to be paid back again.
Ren Kiannoort Loch cur-lesh yn chooish kione-fenish yn Chiare-as-feed dy eeck yn argid.	Governor Loch brought the case before the House of Keys to pay the money.
Dooyrt adsyn rish nagh row adsyn er ve briet mychione echey, shen-y-fa cha row ad dy lhie roish.	They said to him that they had never been asked about it, therefore they were not liable for it.
Eisht va sheshaght reiht ass yn Chiare-as-feed, as y Choonceil, dy gholl gys Lunnon, dy yannoo bargane. As choard ad myrshoh:	Then a committee was chosen out of the House of Keys, and the Council, to go to London, to make an agreement. And they agreed thus:
V’adsyn geeck mysh nane as feed dy housaneyn da ny Gioalteyryn.	They were to pay about twenty one thousand to the Commissioners.
Son shen va’d geddyn keesh er ooilley yn stoo va cheet stiagh ayns yn Ellan da’n Ellan, as screeunyn dy chooilley laa, as pooar dy hroggal keesh er thalloo,	For that they were getting the taxes (customs) on all the stuff (goods) coming into the Island for the Island, and letters every day,* and power to raise taxes on land.
	* That is, a daily mail to and from England.
ooilley currit cooidjagh, t’eh mysh kiare thousaneyn ‘sy vlein da’n Ellan.	Put all together it is about four thousand in the year to the Island.
Shen-y-fa cha vel Purt Chiarn lhiastyn veg dy argid da’n Ellan.	Therefore Port Erin is not owing any money to the Island.
Son yn oyr shoh, ren Kiannoort Loch cur ersooyl yn chenn Chiare-as-feed, as eisht va’n sleih dy reih yn Chiare-as-feed adhene, dy yannoo yn Chiare-as-feed lhie roish son keeshyn yn Ellan.	For this reason, Governor Loch dissolved the old House of Keys, and then the people were to elect the House of Keys for themselves, to make the House of Keys liable for the taxes (customs) of the Island.
CABDIL XV	CHAPTER XV
YMMODDEE REDDYN	MISCELLANEOUS
MANNIN	MANNIN
TA mee er chlashtyn shenn skèeal, foddey erd henney dy bollagh lane mannanyn ve er mullagh sleityn, ny er king thallooin ayns Mannin; as ren ny roosteyryn genmys eh yn “Ellan Mannanyn.”	I HAVE heard an old story, that long ago there used to be a great deal of kids on the top of the mountains, or on the headlands of the Isle of Man, and that raiders called it the “Island of Kids” (mannanyn).
Oddagh y vannan er ve baagh casherick, ny “totem” jeh Manninee.	The kid might have been the holy animal, or " totem " of the Manx.
Ta’n shey enmyn Manninagh shinney —.Mylecharane, Mylchreest, Mylewoirrey, Mylroi, Mylevartin, Mylevreeshey	The six oldest Manx names are Mylecraine, Mylchreest, Morrison, Mylrea, Mylvartyn, Mylvreeshey
Va " Mayl " ny " Myl," sharvaant.	“Mayl” or “Myl,” a servant.
Ta’n ockle ayns Gaelg, “mayl.”	The word in Manx is “mayl.”
Ta paart dy leih gra dy row eh “Moylley.”	Some people say that it was “moylley,” praise.
Te smooinit dy daink ad veih Kione ny Mayllagh, son foddys yn Ellan dy baghtal ve ry-akin voish shen.	It is thought that they came from the Point of Galloway (Mayllagh), for the Island can plainly be seen from there.
CROGHEY	HANGING
Foddey er dy henney v’ad croghey deiney son geid kirree, ny cooid erbee elley, veagh eh feeagh ny smoo na peesh groit as lherig.	Long ago they hanged a man for stealing sheep, or any other goods, that would be worth more than fourpence halfpenny.
Te recortyssit jeh dooinney ren goaill yn sock j eh keeaght, voish boayl er-gerrey da Colby gys Ballarobert.	It is recorded of a man who took the plough-share off a plough from a place near Colby to Ballarobert.
Va’n sock feddynit er yn cheeaght echey, as va leagh currit er liorish bing cc groit as lherig, as v’eh croghit.	The share was found on his plough, and the price put on it by the jury was fourpence halfpenny, and he was hanged.
Ta’n voayl enmyssit Ballacriy.	The place is called Ballacriy.*
	* I.e. gallows farm
Va MacSteaoin, shenn shaner Juan Juan yn Oe, va’n chied er dy gholl noi yn leigh.	Costain, the great grandfather of John Juan yn Oe (John John the grandson), was the first man who went against the law.
Cha row margey erbee son oarn, agh dy yannoo lhurie jeh, as ren dooinney geid sack dy oarn.	There was not any market for barley, but to make ale of it, and a man stole a sack of barley.
Va MacSteaoin er y ving, as hug eh yn leagh groit er yn oarn, as ren yn ving rheynn ry cheilley ayns daa lieh, as hooar dooinney jeh.	Costain was on the jury, and he put the price of fourpence on the barley, and the jury divided into two divisions, and the man got off.
Ren yn vriw briaght jeh MacSteaoin, Quoid sack yinriagh eh creck ec yn leagh shen.	The deemster asked Costain (son of Steven), How many sacks of barley he would sell at that price ?
“Whilleen sack as yinnagh oo ny merriu bio lurg daue er ve croghit.’	“As many sacks as the dead you could make alive after they were hanged.”
Ren Chiarn Athol caghlaa yn leigh.	Lord Athol changed the law.
ARRANE NY THRESHLIN	SONG OF THE THRUSH
“Robin vooar, Robin vooar, Gow jaagh, gow jaagh, gow jaagh.”	“Big Robin, big Robin,
	Take a smoke, take a smoke, take a smoke.”
“Cha nel jaagh aym, cha nel jaagh aym."	“I have no smoke, I have no smoke."
“Kionnee, kionnee, kionnee.”	“Buy, buy, buy.”
“Cha nel ping aym, cha nel ping aym, cha nel ping aym.”	“I have not a penny, I have not a penny, I have not a penny.”
“Gow daayl, gow daayl, gow daayl.”	“Go on trust, go on trust, go on trust.”
USHAG REEAST	THE PLOVER
Va ushag reeast ushag jeh thalloo injil, as v’ee miolit ec yn lhondoo dy chaghlaa ynnydyn.	The plover was a bird of the lowlands, and she was eiiticed by the blackbird to change places.
“Lhondoo, lhondoo, vel oo cheet ? Vel cheet ?”	“Blackbird, blackbird, art thou coming, art thou coming?”
“Ugh cha nel. Cha jig dy bragh.”	“Ugh ! I am not. I shall never come.”
NY BREEOCKLYN	THE VOWELS
Ta dy chooilley vreeockle focklit magh ayns Gaelg, as ta mish smooinaghtyn dy vel shen yn oyr shynney lesh ny Manninee kiaulleeaght, Ren eh jannoo ad tastagh.	Every vowel is pronounced in Manx, and I think that is the reason the Manx love music. It made them observant.
Ta ny smoo coraaghyn breeockle ayns yn Gaelg na ayns glare erbee elley.	There are more vowel sounds in Manx than in any other language.
A. Cur rick da. Ta shen eh.	A. Gives satisfaction. That is it.
E. Eaishtagh. Eh ?	E, Listening. Eh?
I. Cordail, kied.	I. Agreement, leave.
O. O ! Hiarn, joarree, oney.	O. O! I,.ord, strange, innocent.
U. Gew, guin, loo, ugh (doillidys tayrn ennal).	U. Pain, wound, swear, ugh (difficulty of breathing).
Ta scrieu Ogham keint dy scrieu Ghaelgagh.	Ogham writing is a kind of Gaelic writing.
Ec y toshiaght ve banglaneyn veggey jeh caghlaaghyn keint dy viljyn.	At first it was little branches of different kinds of trees.
Va dagh lettyr as billey echey da hene.	Each letter had its own tree.
SLATTEY	YARDING
Ec lheid y traa shen jeh’n vlein, va ny deiney aegey, as ny ‘neenyn aegey, sumnit gys Ballachastal, as oddagh yn chiannoort, ny briwnyn, ny toshee yioarree, as ny oaseiryn elley, reih nane erbee dy bailleu, son hoght skilleeyn ‘sy vlein as nyn vreayll.	At a certain time of the year, the young men and young women (of the island) were summoned to Castletown, and the Governor, deemsters, coroners, and other officers, could choose any one he liked, for eight shillings a year and their keep.
Va’d goll ny vud oc gollrish reih booa ‘sy vargey, as va’n ghuilley, as ny ‘neen, yinnagh yn toshiagh.-jioarey cur yn dat orroo, v’ad eignit dy hirveish yn vlein shen, lhig daue ve booiagh ny dyn.	They were going amongst them like choosing a cow at a fair, and the boys, or girls, the coroner would put his rod (or wand) upon, they were obliged to serve for that year, whether they were willing or not.
Va warreevooar my yishig as v’ee er n’ghoaill da’n vriw liorish yn slattey, as hie ee gys Lunnon marish ben y vriw, ayns caayr-hroailt, as er y raad veeit ad maarlee, ren goaill ny v’oc voue.	The great-grandmother of my father was taken for the deemster by the " rod," and she went to London with the wife of the deemster in a travelling coach, and on the road they met robbers, who took what they had from them.
Va’n warree vooar yn charvaant, as va yen y vriw er ghra r’ee dy chur yn sporraii ayns y chleeau fo yn eaddagh eck, as myr shen. va’n argid sauit.	The great-grandmother was the servant, and the deem-ster’s wife had told her. to put the purse in l~r breast (bosom) under her clothes, and so the money was saved.
AILE	FIRE
Roish va foaddanyn ayn, ve doillee dy gheddyn aile foaddit.	Before there were matches, it was difficult to get a fire lighted.
Va sleih jannoo ymmyd jeh steillin as flint, as cur kied da ny smarageyn tuittym er aanrit losht, ny sponk, as eisht sheedey er yn sponk dy chur er gholl er aile.	People used a steel and flint, and gave leave (allowed) to the sparks to fall on the burnt linen or tinder, and then blowing on the tinder to make it go on fire.
Ny keayrtyn yinnagh eh goaill traa liauyr dy gheddyn aile.	Sometimes it would take a long time to get fire.
My yinnagh ad fakin jaagh jeh thie erbee, harragh ad raad liauyr dy gheddyn aile.	If they would see smoke of any house they would go a long way to get fire.
Va’n aanrit rollit cooidjagh, as eisht v’ad foaddey yn aanrit ayns yn aile, as cur eh mygeayrt lesh yn laue, dy chur er cummal aile gys yogh ad thie.	The linen was rolled together, and then they lit the cloth in the fire, and putting it about with the hand, to make it keep on fire, until they would get home.
Veagh yn voayn currit dy kiarailagh er yn aile ec yn oie, as eisht yinnagh pyagh ennagh ayns y thie girree dy moghey dy reayll yn aile goll.	The turf would be placed carefully on the fire at night, and then somebody in the house would arise early to keep the fire going.
Ny keayrtyn harragh dooinney lieh veelley dy gheddyn aile ayns e phiob.	Sometimes a man would come half a mile to get fire (a light) in his pipe.
FODDYR GEUREE	WINTER FODDER
Ve feer ghoillee dy reayll dy liooar foddyr da’n ollagh ayns yn gheurey.	It was very difficult to keep enough fodder for the cattle in the winter.
Cha row monney. stoyr bee-geurey oc, as v’ad broo conney lesh thornaneyn, ayns ammair clagh, jeant jeh claghyn garroo currit er kione mygeayrt ys mysh clagh er ny lhie.	They had not much store of winter food, and they bruised gorse with mallets, in a stone trough, made of rough stones placed on end about a stone lying (flat).
Ta mee er n’akin daa ghooinney broo conney son bee da’n ollagh keayrt ny ghaa.	I have seen two men bruising gorse for the cattle many a time.
Paart dy cheayrtyn, ec jerrey yn gheurey, veagh yn ollagh cha faase nagh veagh ad son girreê seose, as veagh ad coodit lesh eaddagh dy reayll ad cheh.	Sometimes, at the end of the winter, the cattle would be so weak that they could not rise up, and they would be covered with clothes to keep them warm.
Ec Laa’l Moirrey ny Gainle va shenn raa oc:	On Candlemas Day they had an old saying :-
“Laa’l Moirrey ny Gainle	“On the day of Mary of the Candle
Lieh foddyr as lieh aile.”	Half fodder and half fire.”
Lieh jeh’n chreagh moayn, as lieh foddyr, lhisagh ve faagit dy roshtyn gys yn Voaldyn, yn chied laa jeh’n tourey.	Half of the turf-stack, and half of the fodder, should be left (remaining) to reach (last) to May-day, the first day of summer.
YN VING FODDYRAGH	THE FODDER JURY
Va’n ving foddyragh symnit liorish yn toshiagh jioarey, dy yeeaghyn lurg sleih va maase oc.	The fodder jury was summoned by the coroner, to look after people who had cattle.
My va ny smoo dy vaase ec dooinney ny va bee echey daue son three meeghyn, va’n ving cur lesh wheesh jeh ny maase nagh row bee echey daue, as cur lhien ad gys y valley, as çreck ad ec yn chrosh liorish cant.	If there were more cattle at a man (if a man had more) than he had food for three months for, the jury carried as many of the cattle as he had not food for and brought them to the town, and sold them at the Market Place * by auction.
	* Lit. " at the cross."
Eisht deeck ad son yn laboraght oc, eisht my va veg dy agrid oc harrish, va’d cur eh eisht da’n fer s’lesh ny maase.	Then they paid for their labour, and if they had any money over, they gave it to the man who owned the cattle.
Va’n oyr shen dy reayll ad veih geid voish nyn nabooyn. Foddee dooinney erbee cur er yn toshiagh jioarey dy symney bing foddyragh.	The reason of this was to keep them from stealing from their neighbours. Any man could make the coroner summon a fodder jury.
YN CHROCKAN OANLUCKEY	THE BURIAL URN
Er yn chiedoo laa as feed jeh’n Voaldyn ayns y vlein nuy cheead yeig as hoght, va shin ec Ballachrosh reuyrey shenn chrockan magh ass shenn grunt oanluckey.	On the twenty-first day of May, in the year nineteen hundred and eight, we were at Ballacross digging an old urn out of an old burial ground.
Va dooinney traaue ayns y vagher, as haink yn cheeaght noi clagh leac va er mullagh y chrockan.	A man was ploughing in the field, and the plough came against a flat stone which was on the top of the urn.
Va’n chrockan jeant jeh cray losht, as va leoie yn pheccagh marroo ayn.	The urn was made of burnt clay, and there were ashes of a dead person in it.
Va’n chrockan mysh trie er yrjid, as mysh trie elley tessen y veeal, as va’n vun echey runt gollrish kishan shellan	The urn was about a foot in height, and about another foot across the mouth, and its bottom was round like a beehive.
Va’n chiagh leac mysh daa hrie ayns lhiurid, as ve er y chrockan son farkyl.	The flat stone was about two feet in length, and it was on the urn for a lid.
Va’n chrockan jeant shickyr lesh claghyn elley mygeayrt y mysh, dy reayll eh veih scughey.	The urn was made steady by other stones about it, to keep it from moving.
V’eh er ve broojit liorish ny claghyn elley, as va’n lhiattee echey currit stiagh	It was bruised by the other stones, and its side was put in.
Va’n chrockan mysh un line fo eaghtyr y thalloo, as ta cowraghyn jeh crockanyn elley ayns y vagher shen.	The urn was about a foot under the surface of the earth, and there are signs of other urns in that field.