447:
horses. They would put things like tacks under the horse's collar to cause it to behave irrationally. This would be unknown to the potential candidate as the techniques for training and controlling the horses were not yet given to him. Most of these techniques were based on the horse's sharp sense of smell. Foul substances placed in front of the horse or on the animal itself would cause it to refuse to move forward. This technique is known as jading and is still used by horse trainers today. There were also pleasant smelling things that were used to make a horse move forward or calm down. If the substance was an oil it could be wiped on the trainer's forehead, they would then stand in front of the animal and the smell would draw it towards them. This practice was often used in taming unruly horses. There were also pleasant smelling and inviting materials, such as sweets, that the horseman could keep in their pocket in order to calm, attract, and subdue a crazed horse. Keeping these techniques secret, along with the myth that there was a word that only the horseman knew that gave them and them alone power over horses helped guarantee their reputation, prestige, job security, and pay. The same type of logic and protection of trade secrets can be seen among modern magicians who keep their tricks secret and only share them with other members of their trade.
317:, in an isolated barn, byre, stable, or steading. An individual known as the High Horseman would be seated in this space, holding a cloven goat's hoof in his hand; he would preside over the ceremony. The apprentice was then stripped to the waist and blindfolded, and spun around by his fellows in order to disorient him before being brought into the ceremonial space and made to stand before the High Horseman. The High Horseman asked a series of set questions of his fellows at which they responded with a series of set answers. Turning to the initiate, who is made to kneel and has his blindfold removed, the High Horseman then commanded the newcomer to provide vows to keep to the group's secrets. This achieved, all those assembled then recited the Horseman's Creed, which reminded them of the punishments that should befall them should they break their vows. Following the ceremony, a
196:"'The Horseman's Word' serves as the umbrella-title under which many horsemen organised themselves, for centuries, and through which they collated and handed down the art/science of horsemanship. Semi-secret horse societies were once widespread across Britain and particularly powerful in north east Scotland. They were bodies of men that acted as a primitive trade union, as a cooperative veterinary service, as a repository of traditional knowledge, and as folk clubs – long before that revivalist phrase came into being."
363:. After this was completed the inductee was then asked to seal the pact and shake hands with the devil, which would often be a branch or pole covered in animal fur. A common aspect of the initiation was a trick played on the postulant; after they had been made to swear that they would never reveal the hidden word that was the alleged source of the group's power, they would later be commanded to write it down. If he tried to do so, thereby breaking his oath, he would be flogged across his back or knuckles.
299:"So help me Lord to keep my secrets and perform my duties as a horseman. If I break any of them – even the last of them – I wish no less than to be done to me than my heart be torn from my breast by two wild horses, and my body quartered in four and swung on chains, and the wild birds of the air left to pick my bones, and these then taken down and buried in the sands of the sea, where the tide ebbs and flows twice every twenty four hours – to show I am a deceiver of the faith. Amen."
186:. As a result, the ability to raise and control these animals became a valued skill and people possessing this ability were in high demand. This created a desirable form of well paid and respectable work. The historian Timothy Neat characterised the horsemen as being largely "serious, practical men", while according to the esoteric publisher Ben Fernee, "unmarried ploughmen lived hard lives, drank hard, played rough and chased women."
146:, all of whom adopted the initiatory structure and ceremonial elements found in Freemasonry. The Freemasons and these friendly societies were weakest in the rural hinterland of Scotland, and it was here that several groups emerged to cater for local conditions while embracing the basic Masonic model. In the eighteenth century, the
71:, aiming to protect trade secrets, ensuring that its members were properly trained, and defending the rights of its members against the wealthier land-owners. The group also had a semi-religious dimension, teaching its members various rituals designed to provide them with the ability to control both horses and women.
212:
skilled labourers and into the hands of large farm owners. As Fernee related, "The ploughmen did not own the land, the horses, the harness, the ploughs or their homes but they took control of the new technology, the horses, and ensured that only a brother of the
Society of the Horseman's Word might work them."
281:
According to Neat, the initiation ceremony into the
Horseman's Word was "a dramatic and memorable event". Its use of heightened language and ceremony created an atmosphere that made the event meaningful for its participants. The precise nature of the ceremony and the oaths used, differed according to
206:
It was in this context that the
Horseman's Word was founded. Aside from protecting trade knowledge, the Word wanted to ensure that those men who were engaged in the profession were efficiently trained, that the quality of their work was consistently good, and that the remunerations for that work were
354:
Prior to the initiation ceremony the candidate, often a ploughboy, was told to come to the barn where the ceremonial procedures were to take place, normally held between 11pm and 1 am. Once at the door he was blindfolded and taken before the master of ceremonies, who was often an elder ploughman. As
231:
During the course of the nineteenth century, the
Horseman's Word spread from its heartlands and into both other areas of Scotland and then into eastern England. This spread was at least in part due to Scots migrating south and leasing or being employed in English farms. In England, the structure of
150:
had been established among members of the grain milling profession in
Scotland. Designed to restrict entry to their trade, the Miller's Word formed into a system of local groups each of which had initiations, passwords, and internal secrets, also meeting at night and spreading the claim that they
446:
Until the initiation ceremony and induction into the society and the receiving of the word, the horseman who were not members of the society but potential candidates would have trouble with horses. This would often be caused by older ploughmen who were members of the society tampering with their
255:
As literacy rates grew during the nineteenth century, information about horsemanship gained from published books filtered into the Word to supplement its oral traditions. The links that many horsemen had to
British cavalry regiments also resulted in knowledge from the latter being adopted by the
211:
whose goal was to protect these horse trainers and ploughmen, along with their trade knowledge, from the threat of an encroaching economic system in which the resources for production were becoming privately owned and wages and prices for goods and services were being taken out of the control of
380:
qualities which would allow the keeper of the word to possess the ability by merely whispering it to bring horses under their complete control. Apart from gaining knowledge of the secret word, more practical information and techniques about controlling and training horses was also passed on to
236:. The ability to control farm animals had been attributed to both witches and cunning folk in English folk tradition, and by the nineteenth-century there were various men operating in Britain who had gained renown for their alleged ability to control horses, such as the American
454:(1879), claimed that "Without betraying any secret, it may be said the real philosophy of the horseman's word, consists in the thorough, careful, and kind treatment of the animals, combined with a reasonable amount of knowledge of their anatomical and physiological structure."
494:. Limited to an edition of one thousand copies, the first hundred copies contained an envelope inside within which was contained a piece of horse hair knotted in exactly the same manner as that which was originally used to invite prospective members into the Society.
479:, who purported the theory in four books of his published in the 1960s and 1970s. Neither Davidson nor Evans had examined the Horseman's Word through the original Scottish sources, while McPherson had only relied upon observations made in the late nineteenth century.
218:
The group gave men who otherwise were of lowly economic and class status a sense of personal and social authority based on their knowledge, skills, and occupational importance. Neat noted that it was also "a quasi-religious and mystical cult". The historian
232:
the group and its rituals remained much the same, although its name was
Anglicised to the Society of Horsemen. In England, the Word merged and absorbed many elements of traditional horse lore, for draught horses had replaced oxen in the country during the
282:
the various groups, although all had a clear basis in
Freemasonry. Severe punishments were specified for any breach of the oath. The Horseman's Word borrowed much from the Miller's Word initiation ceremony where bread and whisky were given as pseudo
371:
After the candidate completed the initiation ceremony he was then given a word that was supposed to give him power over horses. "The
Horseman's Word" was an actual spoken word. This secret word, which varied by location, was said to have
482:
Nonetheless, around the same time that Evans was publishing his theory of a pagan survival, there were also researchers who had examined the origins of the
Society and criticised the idea that it had ancient roots. In 1962,
66:
in north-eastern Scotland. Its members included horse trainers, blacksmiths, and ploughmen, all of whom were of lower economic and class status in Scottish society. The Horseman's Word acted as a form of trade guild or
109:. Although a number of these scholars initially suggested that the society represented a survival of a pre-Christian religious order, later historical research established the group's nineteenth-century origins.
248:", a term that had been brought to England from Ireland in the early nineteenth century. The Word never gained the popularity in England that it had in Scotland. It has been estimated, for instance, that in
339:
that was then dominant in much of Scotland. Similarly, its embrace of drunkenness, jokes, songs, and toasts may have served as a deliberate mockery of the area's conventional morality. The historian
359:
there was then a prearranged and established exchange of questions and answers that was to be given. In the case of the Horseman's Word and the Miller's Word this exchange was often a parody of
256:
Word. Within Scotland, the Horseman's Word retained its cultural and social importance within rural communities until the mid-twentieth century. It gradually became the equivalent of a
467:
In the twentieth century, a number of scholars began to study the history and origins of the Society. The first of these, J.M. McPherson, published his findings and theories in his
381:
members of the society. These methods were kept secret and done in such a way that the horsemen maintained their reputations as having unique and even magical power over horses.
1520:
487:
detailed how it had arisen in the eighteenth century, with his information being expanded upon by Ian Carter in his 1979 study of agricultural life in Scotland.
260:
which was focused on the well-being of its members. As of the late 1990s it still existed in northern Scotland as a secret society of horse lovers. The present
490:
In 2009, The Society of Esoteric Endeavour published a compilation of nineteenth and early twentieth century texts about the Society in a volume entitled
475:. Such ideas were supported by the folklorist Thomas Davidson in an article of his published on the subject of the Horseman's Word (1956), and then by
130:
and benefit clubs which were established with the purpose of providing working people with care if they fell sick or got old. Such groups included the
1535:
47:. Although having largely declined by the mid-twentieth century, the society continues to exist in a diminished capacity within parts of Scotland.
472:
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1300:
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215:
In its structure, the Horseman's Word borrowed much from the Millers' Word, although rapidly became numerically larger and less exclusive.
126:, which was commonly known as the "Mason's Word" in Scotland after the secret password that it used. Freemasonry had influenced a range of
328:
The diabolist elements of the initiation ceremonies of both the Millers' Word and Horseman's Word might have been a deliberate parody of
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1422:
1394:
1366:
1347:
1482:
101:
During the twentieth century, the Word attracted the attention of several folklorists and historians, among them J. M. McPherson,
1510:
471:(1929), in which he outlined the idea that it was a survival of an ancient pagan cult that had been persecuted in the
143:
139:
1188:
241:
223:
also described it as "a male anti-society, bent on deliberate misbehaviour in a private and controlled setting".
122:
The Horseman's Word was one of a number of groups that emerged in Britain as part of a popular outgrowth from
1530:
1525:
135:
43:
during the early nineteenth century, in ensuing decades it spread both to other parts of Scotland and into
1432:
Porter, James (1998). "The Folklore of Northern Scotland: Five Discourses on Cultural Representation".
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237:
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and the inductee was blindfolded. The Word's members did however add their own designs in the form of
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476:
384:
Neat stated that the Horseman's Word was "infused with verbal richness that would have thrilled"
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127:
102:
62:, the Horseman's Word was founded to cater to the growing number of individuals who worked with
450:
One critic of the Society, a ploughman who later became a grocer and published a book entitled
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1357:
Hutton, Ronald (1999b). "Modern Pagan Witchcraft". In Bengt Ankarloo; Stuart Clark (eds.).
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suggested that these diabolical elements may have derived in part from folk stories of the
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310:
44:
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63:
28:
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313:, initiation ceremonies typically took place at night, preferably at the time of the
220:
159:
32:
86:-style oaths, gestures, passwords and handshakes. Like the similar societies of the
389:
336:
1473:(1980). "The Ballad, the Folk and the Oral Tradition". In Cowan, Edward J. (ed.).
1445:
98:. In East Anglia, horsemen with these powers were sometimes called Horse Witches.
252:
no more than one percent of farms contained men who were initiates of the group.
433:
208:
175:
131:
123:
83:
68:
59:
1415:
The Horseman's Word: Blacksmiths and Horsemanship in Twentieth-Century Scotland
304:— The Horseman's Creed, as recorded as part of an initiation ceremony in Angus.
283:
95:
75:
1359:
The Athlone History of Witchcraft and Magic, Volume 6: The Twentieth Century
360:
314:
287:
179:
151:
were in possession of magical powers that they acquired through reading the
377:
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was held in which toasts were made and the assembled horsemen drank from
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36:
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79:
1329:
Henderson, Hamish (June 1962). "A Slight Case of Devil Worship".
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617:
452:
Eleven Years at Farm Work; being a true tale of farm servant life
264:
claims membership of the group, stating that he was initiated in
413:
1314:. Hinckley, Leicestershire: The Society of Esoteric Endeavour.
1340:
The Triumph of the Moon: A History of Modern Pagan Witchcraft
294:, and the ordeals chosen as part of the initiation ceremony.
325:
that the apprentice had been required to bring with him.
1492:
Maple, Eric (December 1960). "The Witches of Canewdon".
779:
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ceremony, during which Horsemen read passages from the
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347:, which could have been absorbed either directly from
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backwards three times over a period of three years.
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1269:
351:or from published accounts discussing witchcraft.
1221:Davidson, Thomas (1956). "The Horseman's Word".
1406:Primitive Beliefs in the North-East of Scotland
1020:. (Folklore, Vol. 82, No. 1. Spring, 1971), 88.
469:Primitive Beliefs in the North-East of Scotland
400:
297:
194:
396:Techniques and secrets of the Horseman's Word
8:
244:. These individuals were commonly known as "
1387:The Quest for the Original Horse Whisperers
1013:
1011:
1378:Thistle Soup: A Ladleful of Scottish Life
1214:Farm Life in Northeast Scotland 1840-1914
1146:
1054:
158:During the early nineteenth century, the
1361:. London: Athlone Press. pp. 1–79.
1070:
1193:The Lordship and Baronate of Kilmarnock
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473:witch trials in the Early Modern period
94:, they were believed to have practiced
1521:Secret societies in the United Kingdom
1170:
1158:
1042:
1029:
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702:
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170:, replacing oxen in the hinterland of
74:Membership of the society required an
1455:People's History and Socialist Theory
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441:Quote from a Horseman’s Word ritual.
82:backwards, and the secrets included
1342:. Oxford: Oxford University Press.
309:Among the Horseman's Word group in
50:Influenced by the formation of the
16:Fraternal secret society in Britain
1312:The Society of the Horseman's Word
492:The Society of the Horseman's Word
14:
144:Ancient Order of Royal Shepherds
1536:Clubs and societies in Scotland
39:. Established in north-eastern
991:Witchcraft and Magic in Europe
201:— Historian Timothy Neat, 2002
58:that based their structure on
1:
1446:10.1080/0015587X.1998.9715956
1291:Evans, George Ewart (1979).
1268:Evans, George Ewart (1975).
1249:Evans, George Ewart (1972).
1232:The Pattern under the Plough
1230:Evans, George Ewart (1966).
1187:Baron of Kilmarnock (2009).
406:Who caught the first horse?
207:appropriate. It served as a
1496:. Vol. 71, no. 4.
1552:
1516:Social history of Scotland
1389:. Edinburgh: Luath Press.
1272:The Days That We Have Seen
977:
140:Ancient Order of Foresters
1216:. Edinburgh: John Donald.
242:Sydney Frederick Galvayne
1453:Samuel, Raphael (1981).
1404:McPherson, J.M. (1929).
1338:Hutton, Ronald (1999a).
1331:New Statesman and Nation
846:Baron of Kilmarnock 2009
428:At the east side of the
422:Where did he catch him?
166:in the farming areas of
35:for those who work with
136:Ancient Order of Druids
1477:. Edinburgh: Polygon.
1417:. Edinburgh: Birlinn.
1413:Neat, Timothy (2002).
1385:Lyon, Russell (2003).
438:
301:
198:
1511:Magical organizations
1293:Horse Power and Magic
1189:"The Horseman's Word"
240:and the English born
132:Society of Oddfellows
1457:. London: Routledge.
1376:Kerr, Peter (2004).
1310:Fernee, Ben (2009).
1212:Carter, Ian (1979).
1057:, pp. 290–292;
989:Ankarloo and Clark,
504:Magical organization
432:, in the way of the
395:
23:, also known as the
509:Neopagan witchcraft
386:William Shakespeare
277:Initiation ceremony
234:early modern period
162:became the primary
25:Society of Horsemen
1408:. London: Longman.
1161:, p. 154-156.
1149:, p. 696-698.
1125:, p. 137-141.
1089:, p. 228-235.
584:, pp. 59–60;
477:George Ewart Evans
258:working men's club
227:Spread and decline
128:friendly societies
103:George Ewart Evans
56:friendly societies
1475:The People's Past
1471:Henderson, Hamish
1321:978-0-9563713-0-0
1302:978-0-571-24664-9
1295:. London: Faber.
1283:978-0-571-24380-8
1276:. London: Faber.
1260:978-0-571-10630-1
1253:. London: Faber.
1241:978-0-571-24379-2
1234:. London: Faber.
1073:, p. 70-72;
938:, pp. 53–58.
926:, pp. 53–54.
836:, pp. 64–65.
349:Scottish folklore
238:James Samuel Rare
168:Northern Scotland
27:, is a fraternal
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1497:
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1287:
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1251:The Leaping Hare
1245:
1226:
1217:
1208:
1206:
1204:
1195:. Archived from
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1168:
1162:
1156:
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1144:
1138:
1132:
1126:
1120:
1114:
1113:, p. 42-43.
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1018:Society Meetings
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485:Hamish Henderson
463:Historical study
442:
345:witches' sabbath
305:
266:Sandwick, Orkney
262:Baron Kilmarnock
246:horse whisperers
202:
107:Hamish Henderson
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1550:
1546:
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1542:
1541:
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1464:Further reading
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1452:
1431:
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1412:
1403:
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1384:
1380:. Globe Pequot.
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1199:on 2 April 2015
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767:, pp. 7–8.
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357:Masonic rituals
330:Presbyterianism
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45:Eastern England
21:Horseman's Word
17:
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1531:Horse training
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1526:Horse behavior
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1424:978-1841580944
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1396:978-1842820209
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1368:978-0485890068
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1349:978-0192854490
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1147:Henderson 1962
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1103:
1101:, p. 225.
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1055:McPherson 1929
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805:, p. 63;
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763:, p. 63;
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747:, p. 63;
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674:, p. xix.
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607:, p. 62;
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553:, p. 62;
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514:Secret society
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430:garden of Eden
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178:and ponies in
164:working animal
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64:draught horses
29:secret society
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1512:
1509:
1508:
1506:
1495:
1490:
1486:
1484:0-7486-6157-3
1480:
1476:
1472:
1468:
1467:
1463:
1456:
1451:
1447:
1443:
1440:(1–2): 1–14.
1439:
1435:
1430:
1426:
1420:
1416:
1411:
1407:
1402:
1398:
1392:
1388:
1383:
1379:
1374:
1370:
1364:
1360:
1355:
1351:
1345:
1341:
1336:
1332:
1327:
1323:
1317:
1313:
1308:
1304:
1298:
1294:
1289:
1285:
1279:
1274:
1273:
1266:
1262:
1256:
1252:
1247:
1243:
1237:
1233:
1228:
1224:
1219:
1215:
1210:
1198:
1194:
1190:
1185:
1184:
1179:
1172:
1167:
1164:
1160:
1155:
1152:
1148:
1143:
1140:
1137:, p. 61.
1136:
1131:
1128:
1124:
1119:
1116:
1112:
1107:
1104:
1100:
1095:
1092:
1088:
1083:
1080:
1077:, p. 61.
1076:
1072:
1071:Davidson 1956
1067:
1064:
1061:, p. 61.
1060:
1056:
1051:
1048:
1045:, p. 30.
1044:
1038:
1035:
1031:
1026:
1023:
1019:
1014:
1012:
1008:
1005:, p. 11.
1004:
999:
996:
992:
986:
983:
979:
974:
971:
967:
962:
960:
956:
953:, p. 58.
952:
947:
945:
941:
937:
932:
929:
925:
920:
917:
914:, p. 59.
913:
908:
905:
901:
896:
894:
892:
890:
886:
883:, p. 66.
882:
879:, p. 7;
878:
873:
870:
867:, p. 53.
866:
861:
859:
857:
855:
851:
847:
842:
839:
835:
830:
827:
824:, p. 67.
823:
818:
816:
812:
808:
804:
799:
797:
795:
793:
789:
786:, p. 63.
785:
780:
778:
776:
774:
770:
766:
762:
757:
754:
750:
746:
741:
739:
735:
732:, p. 65.
731:
726:
724:
720:
717:, p. 15.
716:
711:
708:
705:, p. 88.
704:
699:
696:
693:, p. 62.
692:
687:
685:
683:
681:
677:
673:
668:
666:
662:
658:
653:
650:
647:, p. 62.
646:
641:
639:
637:
633:
629:
625:
620:
618:
614:
610:
606:
601:
599:
597:
595:
591:
587:
583:
578:
575:
571:
566:
564:
560:
556:
552:
547:
544:
540:
535:
533:
531:
529:
525:
519:
515:
512:
510:
507:
505:
502:
501:
497:
495:
493:
488:
486:
480:
478:
474:
470:
462:
457:
455:
453:
448:
443:
437:
435:
431:
427:
423:
421:
417:
415:
411:
407:
405:
393:
391:
387:
382:
379:
375:
366:
364:
362:
358:
352:
350:
346:
342:
341:Ronald Hutton
338:
335:
331:
326:
324:
320:
316:
312:
306:
300:
295:
293:
289:
285:
276:
271:
269:
267:
263:
259:
253:
251:
247:
243:
239:
235:
226:
224:
222:
221:Ronald Hutton
216:
213:
210:
203:
197:
189:
187:
185:
181:
177:
173:
169:
165:
161:
160:draught horse
156:
154:
149:
148:Miller's Word
145:
141:
137:
133:
129:
125:
117:
112:
110:
108:
104:
99:
97:
93:
89:
88:Miller's Word
85:
81:
77:
72:
70:
65:
61:
57:
53:
52:Miller's Word
48:
46:
42:
38:
34:
31:operating in
30:
26:
22:
1493:
1474:
1454:
1437:
1433:
1414:
1405:
1386:
1377:
1358:
1339:
1330:
1311:
1292:
1271:
1250:
1231:
1222:
1213:
1201:. Retrieved
1197:the original
1192:
1173:, p. 1.
1166:
1154:
1142:
1135:Hutton 1999a
1130:
1118:
1106:
1094:
1082:
1075:Hutton 1999a
1066:
1059:Hutton 1999a
1050:
1037:
1032:, p. 4.
1025:
1017:
998:
990:
985:
973:
931:
919:
907:
902:, p. 7.
900:Hutton 1999b
877:Hutton 1999b
872:
841:
829:
809:, p. 8.
807:Hutton 1999b
803:Hutton 1999a
784:Hutton 1999a
765:Hutton 1999b
761:Hutton 1999a
756:
751:, p. 7.
749:Hutton 1999b
745:Hutton 1999a
710:
698:
691:Hutton 1999a
659:, p. 3.
652:
630:, p. 7.
628:Hutton 1999b
624:Hutton 1999a
611:, p. 7.
609:Hutton 1999b
605:Hutton 1999a
588:, p. 6.
586:Hutton 1999b
582:Hutton 1999a
577:
572:, p. 6.
570:Hutton 1999b
557:, p. 6.
555:Hutton 1999b
551:Hutton 1999a
546:
541:, p. 8.
539:Hutton 1999b
491:
489:
481:
468:
466:
451:
449:
445:
439:
425:
424:
419:
418:
409:
408:
403:
401:
390:Robert Burns
383:
370:
353:
337:Christianity
332:, a form of
327:
308:
302:
298:
280:
254:
230:
217:
214:
205:
199:
195:
157:
121:
100:
73:
49:
24:
20:
18:
1180:Works cited
1171:Fernee 2009
1159:Carter 1979
1043:Fernee 2009
1030:Fernee 2009
978:Hutton 1999
966:Porter 1998
715:Fernee 2009
703:Samuel 1981
657:Fernee 2009
434:Land of Nod
209:trade union
176:Moray Firth
124:Freemasonry
69:trade union
60:Freemasonry
1505:Categories
1203:8 February
1123:Evans 1979
1111:Evans 1975
1099:Evans 1972
1087:Evans 1966
1041:Quoted in
520:References
334:Protestant
284:sacraments
118:Background
96:witchcraft
76:initiation
54:and other
1003:Kerr 2004
951:Neat 2002
936:Neat 2002
924:Neat 2002
912:Neat 2002
881:Neat 2002
865:Neat 2002
834:Neat 2002
822:Neat 2002
730:Neat 2002
672:Neat 2002
645:Neat 2002
420:Question:
404:Question:
361:catechism
315:full moon
288:passwords
268:in 1983.
190:Formation
180:Caithness
1494:Folklore
1434:Folklore
1223:Gwerin 2
980:. p. 62.
498:See also
378:mystical
367:The Word
174:and the
172:Aberdeen
90:and the
41:Scotland
426:Answer:
412:It was
410:Answer:
374:magical
319:ceilidh
250:Suffolk
113:History
92:Toadmen
84:Masonic
33:Britain
1481:
1421:
1393:
1365:
1346:
1318:
1299:
1280:
1257:
1238:
458:Legacy
323:whisky
272:Praxes
184:Orkney
142:, and
105:, and
37:horses
311:Angus
292:oaths
153:Bible
80:Bible
1479:ISBN
1419:ISBN
1391:ISBN
1363:ISBN
1344:ISBN
1316:ISBN
1297:ISBN
1278:ISBN
1255:ISBN
1236:ISBN
1205:2016
993:, 8.
414:Adam
376:and
182:and
19:The
1442:doi
1438:109
436:."
388:or
355:in
1507::
1436:.
1191:.
1010:^
958:^
943:^
888:^
853:^
814:^
791:^
772:^
737:^
722:^
679:^
664:^
635:^
626:;
616:^
593:^
562:^
527:^
416:.
392:.
290:,
138:,
134:,
1487:.
1448:.
1444::
1427:.
1399:.
1371:.
1352:.
1333:.
1324:.
1305:.
1286:.
1263:.
1244:.
1225:.
1207:.
968:.
848:.
402:"
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