Shoulder-blade Reading (Slinneineachd).—This mode of divination was practised, like the augury of the ancients, as a profession or trade. It consisted in foretelling important events in the life of the owner of a slaughtered animal from the marks on the shoulder-blade, speal or blade-bone. Professors of this difficult art deemed the right speal-bone of a black sheep or a black pig the best for this purpose. This was to be boiled thoroughly, so that the flesh might be stripped clean from it, untouched by nail or knife or tooth. The slightest scratch destroyed its value. The bone being duly prepared was divided into upper and lower parts, corresponding to the natural features of the district in which the divination was made. Certain marks indicated a crowd of people, met, according to the skill of the diviner, at a funeral, fight, sale, etc. The largest hole or indentation was the grave of the beast’s owner (úaigh an t-sealbhaduir), and from its position his living or dying that year was prognosticated. When to the side of the bone, it presaged death; when in its centre, much worldly prosperity (gum biodh an saoghal aige).
Shoulder-blade Reading (Slinneineachd).—This mode of divination was practised, like the augury of the ancients, as a profession or trade. It consisted in foretelling important events in the life of the owner of a slaughtered animal from the marks on the shoulder-blade, speal or blade-bone. Professors of this difficult art deemed the right speal-bone of a black sheep or a black pig the best for this purpose. This was to be boiled thoroughly, so that the flesh might be stripped clean from it, untouched by nail or knife or tooth. The slightest scratch destroyed its value. The bone being duly prepared was divided into upper and lower parts, corresponding to the natural features of the district in which the divination was made. Certain marks indicated a crowd of people, met, according to the skill of the diviner, at a funeral, fight, sale, etc. The largest hole or indentation was the grave of the beast’s owner (úaigh an t-sealbhaduir), and from its position his living or dying that year was prognosticated. When to the side of the bone, it presaged death; when in its centre, much worldly prosperity (gum biodh an saoghal aige).
Mac-a-Chreachaire, a native of Barra, was a celebrated shoulder-blade reader in his day. According to popular tradition he was present at the festivities held on the occasion of the castle atBàgh Chiòsamul(the seat of the MacNeills, then chiefs of the island) being finished. A shoulder-blade was handed to him, and he was pressed again and again to divine from it the fate of the castle. He was very reluctant, but at last, on being promised that no harm would be done him, he said the castle would become a cairn for thrushes (càrn dhruideachun), and this would happen when the Rattle stone (Clach-a-Ghlagain) was found, when people worked at sea-weed inBaile na Creige(Rock-town, a village far from the sea), and when deer swam across from Uist, and were to be found on every dung-hill in Barra. All this has happened, and the castle is now in ruins. Others say the omens were the arrival of a ship with blue wool, a blind man coming ashore unaided, and that when a ground officer with big fingers (maor na miar mòra) came, Barra would be measured with an iron string. A ship laden with blue cloth was wrecked on the island, and a blind man miraculously escaped; every finger of the ground officer proved to be as big as a bottle (!), and Barra was surveyed and sold.
When Murdoch the Short (Murchadh Gearr), heir to the Lordship of Lochbuy in the Island of Mull, circ.A.D.1400, was sent in his childhood for protectionfrom the ambitious designs of his uncle, the Laird of Dowart, to Ireland, he remained there till eighteen years of age. In the meantime his sister (or half-sister) became widowed, and, dependant on the charity and hospitality of others, wandered about the Ross of Mull from house to house with her family. It was always “in the prophecy” (san tairgneachd) that Murdoch would return. One evening, in a house to which his sister came, a wedder sheep was killed. After the meal was over, her oldest boy asked the farmer for the shoulder-blade. He examined it intently for some time in silence, and then, exclaiming that Murdoch was on the soil of Mull (air grunnd Mhuile), rushed out of the house and made for Lochbuy, to find his uncle in possession of his rightful inheritance.
On the night of the massacre of Glencoe, a party of the ill-fated clansmen were poring over the shoulder-blade of an animal slain for the hospitable entertainment of the soldiers. One of them said, “There is a shedding of blood in the glen” (tha dòrtadh fuil sa ghleann). Another said there was only the stream at the end of the house between them and it. The whole party rushed to the door, and were among the few that escaped the butchery of that dreadful night.
It is a common story that a shoulder-blade seer once saved the lives of a company, of whom he himself was one, who had ‘lifted’ a cattle spoil (creach),by divining that there was only the stream at the end of the house between them and their pursuers.
A shoulder-blade sage in Tiree sat dawn to a substantial feast, to which he had been specially invited, that he might divine whether a certain friend was on his way home or not. He examined the shoulder-bone of the wedder killed on the occasion critically, unable to make up his mind. “Perhaps,” he said, “he will come, perhaps he will not.” A boy, who had hid himself on the top of a bed in the room, that he might see the fun, could not help exclaiming, “They cannot find you untrue.” The bed broke, and the diviner and his companions, thinking the voice came from the skies, fled. When the boy recovered he got the dinner all to himself.