Akelpie, orwater kelpie (Scottish Gaelic:each-uisge), is a mythical shape-shifting spirit inhabitinglochs inScottish folklore. They also inhabit meres and streams inYorkshire (Jórvik)[1] mythology. Legends of these shape-shifting water-horses, under various names, spread across theBritish Isles, appearing in theNorthern Isles,Irish,Manx,Northern English, andWelsh folklore. It is usually described as a grey or white[2] horse-like creature, able to adopt human form. Some accounts state that the kelpie retains its hooves when appearing as a human, leading to its association with the Christian idea ofSatan as alluded to byRobert Burns in his 1786 poem "Address to the Devil".
Almost every sizeable body of water in Scotland has an associated kelpie story, but the most extensively reported is that ofLoch Ness. The kelpie has counterparts across the world, such as the Germanicnixie, thewihwin of Central America and the Australianbunyip. The origins of narratives about the creature are unclear, but the practical purposes of keeping children away from dangerous stretches of water and warning young women to be wary of handsome strangers has been noted in secondary literature.
Kelpies have been portrayed in their various forms in art and literature, including two 30-metre-high (100 ft) steel sculptures inFalkirk,The Kelpies, completed in October 2013.
The etymology of theScots wordkelpie is uncertain, but it may be derived from theGaeliccalpa orcailpeach, meaning "heifer" or "colt". The first recorded use of the term to describe a mythological creature, then spelledkaelpie, appears in the manuscript of anode byWilliam Collins, composed some time before 1759[3] and reproduced in theTransactions of the Royal Society of Edinburgh of 1788.[4] Theplace names Kelpie hoall and Kelpie hooll are reported inA Dictionary of the Older Scottish Tongue as appearing in the 1674 burgh records forKirkcudbright.[5]
The kelpie is the most common water spirit in Scottish folklore, and the name is attributed to several different forms in narratives recorded throughout the country.[6] The late 19th century saw the onset of an interest in transcribing folklore, and recorders were inconsistent in spelling and frequentlyanglicised words, which could result in differing names for the same spirit.[7]
Commentators have disagreed over the kelpie's aquatic habitat. Folklorists who define kelpies as spirits living beside rivers, as distinguished from the Celtic lochside-dwelling water horse (each-uisge), include 19th-century minister ofTireeJohn Gregorson Campbell and 20th-century writersLewis Spence andKatharine Briggs.[8][9][10] This distinction is not universally applied however; SirWalter Scott for instance claims that the kelpie's range may extend to lochs.[11][12] Mackillop's dictionary reconciles the discrepancy, stating that the kelpie was "initially thought to inhabit ... streams, and later any body of water."[13] But the distinction should stand, argues one annotator, who suggests that people are led astray when aneach uisge in a "common practice of translating" are referred to as kelpies in English accounts,[14] and thus mistakenly attribute loch-dwelling habits to the latter.
Others associate the termkelpie with a wide variety of legendary creatures.[6] Counterparts in some regions of Scotland include the shoopiltee andnuggle[15] ofShetland and thetangie ofOrkney; in other parts of theBritish Islands they include the Welshceffyl dŵr and theManxcabbyl-ushtey. Parallels to the generalGermanicneck and theScandinavianbäckahäst have been observed;Nick Middleton observes that "the kelpie of Scottish folklore is a direct parallel of the [sic] bäckahästen [of Scandinavian folklore]".[16] Thewihwin of Central America[17] and the Australianbunyip[18] are seen as similar creatures in other parts of the world.
The kelpie is usually described as a powerful and beautiful black horse inhabiting the deep pools of rivers and streams of Scotland, preying on any humans it encounters.[17][19] One of the water-kelpie's common identifying characteristics is that its hooves are reversed as compared to those of a normal horse, a trait also shared by thenykur of Iceland.[17][20] AnAberdeenshire variation portrays the kelpie as a horse with a mane of serpents,[21] whereas the resident equine spirit of theRiver Spey was white and could entice victims onto its back by singing.[18]
The creature's nature was described byWalter Gregor, a folklorist and one of the first members ofthe Folklore Society,[22] as "useful", "hurtful", or seeking "human companionship";[23] in some cases, kelpies take their victims into the water, devour them, and throw the entrails to the water's edge.[24] In its equine form the kelpie is able to extend the length of its back to carry many riders together into the depths;[25] a common theme in the tales is of several children clambering onto the creature's back while one remains on the shore. Usually a little boy, he then pets the horse but his hand sticks to its neck. In some variations the lad cuts off his fingers or hand to free himself; he survives but the other children are carried off and drowned, with only some of their entrails being found later. Such a creature said to inhabit Glen Keltney inPerthshire is considered to be a kelpie by 20th-century folkloristKatharine Mary Briggs,[6] but a similar tale also set in Perthshire has aneach uisge as the culprit and omits the embellishment of the young boy.[26] The lad does cut his finger off when the event takes place inThurso, where a water kelpie is identified as the culprit.[27] The same tale set atSunart in theHighlands gives a specific figure of nine children lost, of whom only the innards of one are recovered. The surviving boy is again saved by cutting off his finger, and the additional information is given that he had a Bible in his pocket. Gregorson Campbell considers the creature responsible to have been a water horse rather than a kelpie, and the tale "obviously a pious fraud to keep children from wandering on Sundays".[28]
Kelpie myths usually describe a solitary creature, but a fairy story recorded byJohn F. Campbell inPopular Tales of the West Highlands (1860) has a different perspective. EntitledOf the Drocht na Vougha or Fuoah, which is given the translationof the bridge of the fairies or kelpies, it features a group ofvoughas. The spirits had set about constructing a bridge over theDornoch Firth after becoming tired of travelling across the water in cockleshells. It was a magnificent piece of work resplendent with gold piers and posts, but sank into the water to become a treacherous area of quicksand after a grateful onlooker tried to bless the kelpies for their work.[29] The same story is recorded by Folklore Society member and folklore collectorCharlotte Dempster simply asThe Kelpie's Bridge (1888) with no mention of Voughas or Fuoah.[30] Quoting the same narrativeJennifer Westwood, author and folklorist,[31] uses the descriptorwater kelpies, adding that in her opinion "Kelpies, here and in a few other instances, is used in a loose sense to mean something like 'imps'".[32]
Progeny resulting from a mating between a kelpie and a normal horse were impossible to drown, and could be recognised by their shorter than normal ears, a characteristic shared by the mythicalwater bull ortarbh uisge in Scottish Gaelic, similar to the Manxtarroo ushtey.[33][34]
Kelpies have the ability totransform themselves into non-equine forms, and can take on the outward appearance ofhuman figures,[35] in which guise they may betray themselves by the presence of water weeds in their hair.[17] Gregor described a kelpie adopting the guise of a wizened old man continually muttering to himself while sitting on a bridge stitching a pair of trousers. Believing it to be a kelpie, a passing local struck it on the head, causing it to revert to its equine form and scamper back to its lair in a nearby pond.[36] Other accounts describe the kelpie when appearing in human form as a "rough, shaggy man who leaps behind a solitary rider, gripping and crushing him", or as tearing apart and devouring humans.[13]
A folk tale fromBarra tells of a lonely kelpie that transforms itself into a handsome young man to woo a pretty young girl it was determined to take for its wife. But the girl recognises the young man as a kelpie and removes hissilvernecklace (his bridle) while he sleeps. The kelpie immediately reverts to its equine form, and the girl takes it home to her father's farm, where it is put to work for a year. At the end of that time the girl rides the kelpie to consult a wise man, who tells her to return the silver necklace. The wise man then asks the kelpie, once again transformed into the handsome young man the girl had first met, whether if given the choice it would choose to be a kelpie or a mortal. The kelpie in turn asks the girl whether, if he were a man, she would agree to be his wife. She confirms that she would, after which the kelpie chooses to become a mortal man, and the pair are married.[37]
Traditionally, kelpies in their human form are male. One of the few stories describing the creature in female form is set at Conon House inRoss and Cromarty. It tells of a "tall woman dressed in green", with a "withered, meagre countenance, ever distorted by a malignant scowl", who overpowered and drowned a man and a boy after she jumped out of a stream.[38]
Thearrival of Christianity in Scotland in the 6th century resulted in some folk stories and beliefs being recorded by scribes, usually Christian monks, instead of being perpetuated byword of mouth.[7] Some accounts state that the kelpie retains its hooves even in human form, leading to its association with the Christian notion ofSatan, just as with theGreek godPan.[17]Robert Burns refers to such a Satanic association in his "Address to the Devil" (1786):
When thowes dissolve the snawy hoord
An' float the jinglin icy boord
Then, water-kelpies haunt the foord
By your direction
An' nighted trav'llers are allur'd
To their destruction.
When a kelpie appeared in its equine persona without anytack, it could be captured using a halter stamped with the sign of across, and its strength could then be harnessed in tasks such as the transportation of heavy mill stones.[39] One folk tale describes how the Laird of Morphie captured a kelpie and used it to carry stones to build his castle. Once the work was complete, the laird released the kelpie, which was evidently unhappy about its treatment. The curse it issued before leaving – "Sair back and sair banes/ Drivin' the Laird o' Morphies's stanes,/ The Laird o' Morphie'll never thrive/ As lang's the kelpy is alive" – (Sore back and sore bones/ Driving the Lord of Morphie's stones,/ The Lord of Morphie will never thrive/ As long as the kelpie is alive) was popularly believed to have resulted in the extinction of the laird's family.[40] Some kelpies were said to be equipped with a bridle and sometimes a saddle, and appeared invitingly ready to ride, but if mounted they would run off and drown their riders. If the kelpie was already wearing a bridle,exorcism might be achieved by removing it.[41] A bridle taken from a kelpie was endowed with magical properties, and if brandished towards someone, was able to transform that person into a horse or pony.[42]
Just as with cinematicwerewolves,[43] a kelpie can be killed by being shot with a silver bullet, after which it is seen to consist of nothing more than "turf and a soft mass like jelly-fish" according to an account published by Spence.[44] When a blacksmith's family were being frightened by the repeated appearances of a water kelpie at their summer cottage, the blacksmith managed to render it into a "heap of starch, or something like it" by penetrating the spirit's flanks with two sharp iron spears that had been heated in a fire.[45]
Almost every sizeable Scottish body of water has a kelpie story associated with it,[12][39] but the most widely reported is the kelpie ofLoch Ness. Several stories of mythical spirits and monsters are attached to the loch's vicinity, dating back to 6th-century reports of SaintColumba defeating a monster on the banks of theRiver Ness.[46] The early 19th-century kelpie that haunted the woods and shores of Loch Ness was tacked up with its own saddle and bridle. A fable attached to the notoriously nasty creature has the Highlander James MacGrigor taking it by surprise and cutting off its bridle, the source of its power and life, without which it would die within twenty-four hours. As the kelpie had the power of speech, it attempted unsuccessfully to bargain with MacGrigor for the return of its bridle. After following MacGrigor to his home, the kelpie asserted that MacGrigor would be unable to enter his house while in possession of the bridle, because of the presence of a cross above the entrance door. But MacGrigor outwitted the creature by tossing the bridle through a window, so the kelpie accepted its fate and left, cursing and swearing.[41][47] The myth is perpetuated with further tales of the bridle as it is passed down through the family. Referred to as "Willox's Ball and Bridle", it had magical powers of healing; a spell was made by placing the items in water while chanting "In the name of the Father, the Son and of the Holy Ghost"; the water could then be used as a cure.[48][49]
A popular and more recent explanation for the Loch Ness monster among believers is that it belongs to a line of long-survivingplesiosaurs,[50] but the kelpie myth still survives in children's books such asMollie Hunter'sThe Kelpie's Pearls (1966) andDick King-Smith'sThe Water Horse (1990).
According to Derek Gath Whitley (1911), the association with horses may have its roots inhorse sacrifices performed in ancientScandinavia.[51] Stories of malevolent water spirits served the practical purpose of keeping children away from perilous areas of water, and of warning adolescent women to be wary of attractive young strangers.[6] The stories were also used to enforce moral standards, as they implied that the creatures took retribution for bad behaviour carried out on Sundays.[24] The intervention of demons and spirits was possibly a way to rationalise the drowning of children and adults who had accidentally fallen into deep, fast flowing or turbulent water.[52]
Historian andsymbologist Charles Milton Smith has hypothesised that the kelpie myth might originate with thewater spouts that can form over the surface of Scottish lochs, giving the impression of a living form as they move across the water.[53] Sir Walter Scott alludes to a similar explanation in his epic poemThe Lady of the Lake (1810), which contains the lines
He watched the wheeling eddies boil,
Till from their foam his dazzled eyes
Beheld the River Demon rise:
in which Scott uses "River Demon" to denote a "kelpy".[11] Scott may also have hinted at an alternative rational explanation by naming a treacherous area ofquicksand "Kelpie's Flow" in his novelThe Bride of Lammermoor (1818).[54]
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Pictish stones dating from the 6th to 9th centuries featuring what has been dubbed thePictish Beast may be the earliest representations of a kelpie or kelpie-like creature.[55]
Victorian artistThomas Millie Dow sketched the kelpie in 1895 as a melancholy dark-haired maiden balanced on a rock,[56] a common depiction for artists of the period.[57] Other depictions show kelpies as poolside maidens, as inDraper's 1913 oil on canvas.[57] Folklorist Nicola Bown has suggested that painters such as Millie Dow and Draper deliberately ignored earlier accounts of the kelpie and reinvented it by altering its sex and nature.[58]
Two 30-metre-high (100 ft) steel sculptures inFalkirk on theForth and Clyde Canal, namedThe Kelpies, borrow the name of the mythical creature to associate with the strength and endurance of the horse; designed by sculptorAndy Scott, they were built as monuments to Scotland's horse-powered industrial heritage. Construction was completed in October 2013 and the sculptures were opened for public access from April 2014.[59]
River Demon, or River Horse ... is the Kelpy of the Lowlands ... He frequents most Highland lakes and rivers; and one of his most memorable exploits performed on the banks of Loch Vennachar.
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