The Sweet Sorrow – An Arthurian Ballad III

The next instalment of the famous Arthurian ballad Am Bròn Binn (‘The Sweet Sorrow’) provides some background material by way of a short but revealing song narrative. This, the second waulking song of the three versions contributed to The Highlander, was collected by Alexander Carmichael from Fionnaghal MacLeod, or Fionnaghal nic Chaluim, a cottar from Baleshare, North Uist on 23 March 1869. Again this version of the ballad was later republished by Carmichael in the Transactions of the Gaelic Society of Inverness, vol. IX (1879–1880), pp. 69–71.

Bho Fionnaghal Nic Leoid (“Fionnaghal ni Chalum”) coitear, Bailesear Uist Tua, 23 Marst, 1869—Aois 67.

“Gu de bh’ ann a ghrai, ach ban-drui-ear bho chionn fhad an t-saoghal, agus ghabh i gaol eir oganach eireacail uasal. Agus de ach a thainig i thun an righ na chadal agus bha i comhradh ’sa conaltradh ris fad na h-oiche. Dh-innis an Righ ann a mhaduin an t-ailleagan mna chum nan saoghal mu ’n is ghrian gu m faiceadh rist eir a toir agus nach tilleadh e gus am faigheadh e i ga d a ruigeadh e cul an t-saoghail. Dh-falbh e ’s bha e bliannaichean eir falbh eir a toir (seac raitheann, says her ballad), agus chunaig e sin teach, taigh, mar a thuigeas sibh, ann an aigeal a chuain’. ‘Ann an aigeal a chuain!’ ‘Ann an aigeal a chuain a ghrai! Ho! nach robh na bana-bhuitsichean ’s na ban-druiearun ’ad coma cait am bithead ’ad—bu choingeis leo muir no tir. Dhianadh ’ad taigh mar an fhaoileag stala ’s aird an t-Ioirst. ’S ann a sin a bha ’n caisteal ann an meadhon a chuain lan innsridh oir us airgid, strolta an t-sioda fodha ’us fo ’s a chionn, agus am boirionnach a sheinn an ceol dhan Righ na suidhe ann an ‘seur’ (chair) (cathair) oir agus streafon (carpet) sioda fo’ casun; slauraidhnean lionneneach oir ’us airgid eir chonaibh agus sleughann agus clai’nean caola cruadhach fionntrain (bronze) ri fraoithibh (walls).”

A Dhun-duigh sin, sa Dhun-duigh!
Iollair o’ na arach o,
A ghrian aluinn fad o’n mhuir
Iollairean us o ro i.
Ga (fo!) moch a ghoireas a chuach
Eir a bhuachaille Dhun-duigh.
La chai Arstar mac Righ nan sluagh
Iollair u’an orach o
Iollairean us oro i.


Eir tulach nam buadh, nan ruadh, a shealg,
Chunnacas a ti’un o’n mhuir,
Gruagach a b’ ailli cruth no ghrian.
Cruit an laimh na h-inibhin oig
Is milis pog ’s is geal deud
Aig fheothas ’s a sheinn i chruit
Gu’n thuit an righ na shuain seimh,
Co math ’s ga na sheinn i chruit
B’ fhearr na purist a thug i le.
Nuair dhuisg an Righ as a shuain
(Ochadan! an cadal truagh)
Bha ghruagach a sheinn an ceol
Gu’n fhios co e ’beo na ’marbh.
La’uir Fios Falaich gu fial
Theid mi fhein gu h-iarrai dhuit
Mi fhi ’mo ghille ’s mo chu
An truir a shire na mne.
Ghluais e fhe le ghille ’s le chu
Gu long ur a bhreid ghil bhain
Bha i seac raithean air muir
Mum facas ’ad fearunn no fonn
No ait an ga ’adh an long tamh
Chunnaig ad an aigeal a chuain
Caisteal buir’each min’gheal gorm
’Nam bhi tearnadh gu bhun
Thainig slaurai dhugh a nuas
Eagal cha d’ gha e no crith
Gabh e orra na ruith suas.
Bha ghruagach a sheinn an ceol
An cathair an or is taigh
Streafon an t-sioda fo bonn
Bheannaich Dia thu fhir
’S mor an cion thug thu thor tuinn
Chul nan cleac bu gheal a snuagh
Bha cu (an) taca ri eir eil
Eir a dhiana le sheuda buadh
Bha spuir oir eir a chois dheis
’S bha spuir eile eir a’ chois chli,
Bha spuir eile air a chois chli
A dh-airgiod righ ’sa dh-or feall
Dianamid suidhe ’s traoghamid fearg
S cuiremid cealg mu’n fhear mhor
Ciamar a ni thu sin
Ged bu tu laoch is fearr fo’n ghrein
’S nach loisg tein eir ’s mach dearg arm
Ach a chlai fo ’shlios
Ghoid ad an clai fo ’shlios
Bhoin ’ad dheth gu’n fhios ann ceann.
Ma’s math leat mis a bhuin leat
Innis dhomh beac co thu fein
’S mi Boine Bo’each nam flath
Chead mhac a bh’ aig Righ Fraing,
Ma’s math leat mis a bhuin leat
Treachaid leac a mhac Righ Greuig
Cladhaich an uaigh as a til (as an dil)*
’S bi siod obair fir gu’n cheil
Thug ise dudar leum dha’n lic
’S dh’ falbh an t-anam na ceo a (aiste?)

References:

Campbell, J. F., ‘Am Bron Binn’, The Highlander, no. 148 (11 Mar. 1876), p. 3.

Carmichael, Alexander, ‘Na h-Iollaireann’, The Highlander, no. 148 (18 Mar., 1876), p. 3, cc. 1–3.

Carmichael, Alexander, ‘Na h-Iollaireann’, Transactions of the Gaelic Society of Inverness, vol. IX (1879–1880), pp. 67–74.

Carmina Gadelica, v, pp. 86–105.

Gillies, William, ‘Arthur in Gaelic Tradition. Part I: Folktales and Ballads’, Cambridge Medieval Celtic Studies, vol. 2 (Winter, 1981), pp. 47–72; ‘Arthur in Gaelic Tradition. Part II: Romances and Learned Lore’, Cambridge Medieval Celtic Studies, vol. 3 (Summer, 1982), pp. 41–75.

Gowans, Linda, Am Bròn Binn: An Arthurian Ballad in Scottish Gaelic (Eastbourne: privately printed, 1992).

Image: King Arthur

The Sweet Sorrow – An Arthurian Ballad II

A theme touched upon a few months ago was the famous Arthurian ballad Am Bròn Binn (‘The Sweet Sorrow’), of which two Gaelic versions were given. This ballad seems to have held a particular fascination for Alexander Carmichael as he contributed an article, giving another three versions of it, to the Inverness-based newspaper The Highlander. It came in the wake of the article already referred to in the previous blog which was contributed by John Francis Campbell but with material supplied by Carmichael. The first version given here appears in the form of a waulking song and was collected from Mary MacLellan (née MacDonald), the wife of Alexander MacLellan, a crofter in Tigharry in North Uist. This version of this ballad was later republished in the Transactions of the Gaelic Society of Inverness, vol. IX (1879–1880), pp. 68–69; and also an extra piece of information is contained in Carmina Gadelica, ii, where a note is given whereby the reciter is said to have heard the ballad from Fionnghal nighean Eóghain, Hoghearraidh [North Uist], who died in 1860, aged 80 years.

Bho Mhairi Nic an Liallain (nee Donullach) bean Alastair ’ic an Liallain craoitear Taighearaidh Uiste Tuath, 22d Oct., 1868.—Aois 44.

(Oran luadhaidh)
Iollairean us o ro i
An t-aobhar mu n taine mi steach
Iollair o’an orach o.
Ni mi e mu’ n teid mi mach,
Iollairean us o roi,
La chai Astar na’n sluagh,
Iollair orach o’an o ro.

Gu tulach na’m buadh a shealg,
Chunnacas a tighinn o’n mhuir,
Gruagach is ailli cruth fo’n ghrein,
Cruit an laimh na h-ineghil uir,
Ga glan a gnuis ’s ro-maith gne,
Aig feothas dha na sheinn i ’n ceol,
Gu’n thuit an Righ le (a) suain,
Nuair a dhuisg e as a shuain
Thug e lamh gu luath eir arm.
A bhean sin a sheinn an ceol,
Nach facas a beo no ’marbh
Dh-imich e fhe ’sa ghille sa chu,
Eir luing uir a bhreid-ghil bhain,
Far sheac seacuineann ’as tri mios,
Bha thu sgath ri siubha cuain,
Mu n d-fuair thu cala no fonn,
Anns an ga’adh an long tamh.
Chunnacas an iomal a chuain
Caisteal min-gheal buidheach (i.e., boidheach) gorm
Uinneagan glain eir a stuaigh,
Bu lionar ann cuach us corn.
’Sa ghruagach a sheinn an ceol,
An cathair an or is taigh,
Strefon sioda fo da bhonn
Bheannaich mise ga gnuis ghil.
’Sann agam fhein a bha ’n long,
Is luaith a chuir tonn a deigh,
’Sann agam fhein a bha’n cu
Is luaith a chuir a shuil a (n) seilg
Sann agam fhien a bha n t-each
Is luaith a chuir a chas eir feur
’S ann agam fhein a bha bhean
Is deirge leac ’s is gile deud,
Na bheannaich thu bria’ras fhir
Stuagh an cion thug thu thar tuinn
Eir a-laimhsa a ni bhan
Is coma liom do ghradh is d-fuath
Dianamid bruithinn us traoghamid fearg
Us cuiremid cealg mu n fhear mhor
Gu deamar a ni thu sin
S nach thu laoch is fear fo’n ghrein
Cha lais teine, ’s cha dearg arm eir an fhear
Ach a chlai geur glan fhein
Gun ghoid mi n clai bho shlios
Thug mi dheth gu’n fhiosd an ceann
Ogain ors ise thainig o (n) lear
O’ sann leat a chuireadh an t-euc—
Innis eir thoiseach do sgeul
Co thu fein no de d’ ainm.
Mise Boine Boidheach na’m flath,
Agam a tha teac do sgeul
Ma’s ail leat mis bhi leat,
Treachaid leac a (do) mhac Righ Greuig,
Treachaid leac eir ailios mne
Be siod obair fir gu’n cheil,
Gu’n ghearr ileum as (anns) an lic,
A bhean ghlic bu ro-ghlan anuagh.
A Dhun-duigh sin sa Dhun-duigh,
A Ghrianain aluinn fad o’n mhuir,
Gur moch a ghoireas a chuach,
Eir a ghualinsa Dhun-duigh,
Sin agaibh deire mo sgeuil.
S mar a chuala mi o thus.

References:

Campbell, J. F., ‘Am Bron Binn’, The Highlander, no. 148 (11 Mar. 1876), p. 3.

Carmichael, Alexander, ‘Na h-Iollaireann’, The Highlander, no. 148 (18 Mar., 1876), p. 3, cc. 1–3.

Carmichael, Alexander, ‘Na h-Iollaireann’, Transactions of the Gaelic Society of Inverness, vol. IX (1879–1880), pp. 67–74.

Carmina Gadelica, v, pp. 86–105.

Gillies, William, ‘Arthur in Gaelic Tradition. Part I: Folktales and Ballads’, Cambridge Medieval Celtic Studies, vol. 2 (Winter, 1981), pp. 47–72; ‘Arthur in Gaelic Tradition. Part II: Romances and Learned Lore’, Cambridge Medieval Celtic Studies, vol. 3 (Summer, 1982), pp. 41–75.

Gowans, Linda, Am Bròn Binn: An Arthurian Ballad in Scottish Gaelic (Eastbourne: privately printed, 1992).

Image: King Arthur

Alexander Carmichael and his Civil List Pension

Recently we have unearthed a couple of letters dealing with the Civil List Pension that Alexander Carmichael was eventually rewarded in 1903 but which was backdated to the year before. Given that Carmichael had spent his whole professional working life as an excise man, as had been employed as a civil servant from 1856 until 1897, it would be something of a surprise if he had not been rewarded for his dedication. But Carmichael was certainly not a ‘career’ man and had turned down many opportunties for promotion in the excise in order that he could stay in his beloved Uist. Rather, his passion – if it may be so called – was in collecting oral traditions of various varieties and this is the very thing for which he (and his wife) received recognition and for which he got his just reward of a Civil List Pension to the tune of £50 per annum (or around about £3,000 in today’s money). The man behind the petition (which resulted in a memorandum being drafted) and later sent to 10 Downing Street was none other than Carmichael’s colleague and friend, the Rev. Dr. George Henderson (1866–1912), sometime a lecturer of Celtic at the University of Glasgow until his death. Why the government of the day had dragged its heels for a year remains unclear but its eventual reward would no doubt have been a cause of celebration in the Carmichael household.

Private 10 Downing Street
Whitehall, S.W.
22 March 1902.

Sir
In reply to your letter of the
17th March I am desired by Mr
Balfour to say that the Memorial
which Mr Jolly set him recommended
Mr Carmichael, not for the grant
of a Companionship of the Bath, an
honour the grant of which does not
rest with the First Lord of the Treasury,
but for a Civil List pension, and
that he will be happy to note
your testimony respecting Mr Car-
michael’s merits as a collector of
Celtic Folk-lore. I am, Sir,
Your obedient Servant
F.S. Parry

The Revd. G. Henderson

Almost a year later the Rev. Dr. George Henderson, while staying at Eddrachilles Manse in Sutherland, received the news that he had probably been hoping for in the intervening months:

10 Downing Street

Whitehall, S.W.
26th March 1903.


Dear Sir
With reference to my
letter of the 15th Nov. last,
I am now desired by Mr.
Balfour to say that it
has given him great
satisfaction to be able
to recommnded to the King
that a Civil List Pension
at the rate of £50 pa.
should be awarded to
Mr. Alexander Carmichael
& his wife, for their
joint heirs & for the
life of the survivor,
and that His Majesty
has approved this recom-
-mendation.
The pension will date
from 1st April last.

I am,
Dear Sir,
Very truly yours.
M G Ramsay

The Revd
Dr. Henderson

References:

CW MS 510, Letter, dated 22 March 1902, from F. S. Parry to Rev. Dr. George Henderson.

CW MS 510, Letter, dated 26 March 1903, from M. G. Ramsay to Rev. Dr. George Henderson.

MacKinnon, Donald, ‘The Rev. George Henderson, M.A., Ph.D., B.Litt.’, The Celtic Review, vol. 8, no. 31 (Jan., 1913), pp. 245–49.

Image: Rev. Dr. George Henderson from The Celtic Review.

Hebridean Hymns and Popular Lore – V

In the final instalment from the article submitted to the Northern Chronicle, Alexander Carmichael gives some interesting, if rather general, background details about the various Uist men and women from whom he collected the materials that make up a substantial part of his collection. Carmichael was in the main not an overtly political individual, leaving such matters to others, but he could not resist firing a barb at those who were insistent upon denigrating the good folk of Uist. For instance, his article written in support of the crofting community, which forms but one of the appendices of the Royal Commission’s Report on Crofting, was praised thus:

At the last meeting of the Crofter Royal Commission, the members discussed the various papers that had come before them. ‘Some praised one paper and some another,’ said Professor Mackinnon, ‘but there was only one opinion among us all that your paper, Mr. Carmichael, is the paper of the Commission—a paper which will live as long as the English language lasts. I was asked to tell you this, and to thank you for it.’

Fine words for a fine paper, one might say.

MAR CHIREIN NAN STUAGH.

The following verses are said to have been composed in Benbecula in the time of bows and arrows. They are singularly chaste, beautiful, and elevated. They indicate, I think, the wonderful natural refinement of the people who could appreciate, preserve, and repeat these, and whole libraries of similar oral literature, throughout the past ages.

The oral literature of the Highlands and Islands is singularly pure in tone and poetical in expression. I have taken down large quantities of this literature, probably a small library in mass, and I have never heard, either in this or among the people, an unbecoming word or an impure story.

I went much among the very poorest of people, among a people whose pinched features betrayed their poverty, yet during nearly seventeen years in Uist I was never once asked for charity. Their proprietor in South Uist, the late Mr John Gordon, did not exaggerate when he said―“The Uist people are all born gentlemen―every man of the them.” Yet, these are the people so often misrepresented, and sometimes so cruelly maligned by men who do not know them.

The Uist people are excellent workers, and for the farming best adapted for their country infinitely before the best farming representatives that have been brought against them from the south. All these successively have had to adopt the native system of farming, after proving the unsuitableness of their own.

Mar chirein nan stuagh uaine, ta mo ghaol,
A h-eugas tlath, mar dhearsa speuran ard;
Mar sheudas loinneireach, a da shuil chaoin;
Mar arradh air bharr sleibh, fo ghrein nan trath.


O! càit am facas bean is aille snuagh,
Cà ’m facas riabh air cluain, le ceumaibh sèimh,
Do shamhuil fein, a gheug nam mile buadh,
Mar chlacha, buadha, ’san or is aille sgèimh!

In the following translation I have endeavoured to adhere closely to the original.

THE WHITE CREST OF THE WAVE.

To the white crest of the green wave I like my love,
Her countenance warm, like the beaming sky above;
Like brilliant jewels are her two blue sparkling eyes,
Like the gleaming sunbeams, all radiant from the skies.


Oh! were has e’er been seen a lovelier form or face?
On lawn, or plain, or field, of statelier mien or grace?
The branch of thousand beauties, in thy pride of beauty’s joy,
Thou gem in purest gold, yea, gold with alloy!

References:

Carmichael, Alexander, ‘Hebridean Hymns and Popular Lore’, The Northern Chronicle, no. 177 (21 May, 1884), p. 3, cc. 5–6.

Carmichael, Alexander, ‘Grazing and Agrestic Customs of the Outer Hebrides’ in the Report of the Commissioners of Inquiry into the Condition of the Crofters and Cottars in the Highlands and Islands of Scotland (Parliamentary Papers, xxxiii–xxxvi, 1884), pp. 451–82.

Carmichael, Alexander, ‘Uist Old Hymns’, Transactions of the Gaelic Society of Glasgow, vol. i (1887–1891), pp. 34–47.

Image: Sea waves.

Hebridean Hymns and Popular Lore – IV

In the penultimate extract from the article submitted to The Northern Chronicle, Alexander Carmichael takes up the subject of lullabies sung (and probably composed) by milkmaids. As in many rural societies, caring for cattle and processing the produce they provided were basic activities, naturally inspiring many songs that could be sung in order to put the cow at ease during milking-time. Carmichael notes that some cows became rather recalcitrant at milking-time if their favourite lullaby was not sung. Even more interesting is the process that was resorted to in order to get a cow to give milk when her calf had died.

TALADH NAM BANACHAG―THE LULLABIES OF THE MILKMAIDS.

These lullabies are sung by the milkmaids of Uist to soothe their cows. They are varied in tone and measure, while not infrequently these change to the same song to suit the different actions of milking.

The cows become so accustomed to these milking lilts that they will give their milk without them; nor, occasionally, without their own favourite airs. Hence a milkmaid. 

‘Who has no music in her soul.’

succeeds but indifferently among a fold of Highland cows. Owners of stock prefer as milkmaids those who are possessed of some voice and ‘go’ to please the cows, this being to them a matter of considerable imporatance.

The following air, one of many, is sung by milkmaids in South Uist as they milk their cows:―

O m’ adhan! Ho m’ adh min!
M’ adhan cri’, ceir, gradhach,
An’ ainm an Ard Righ,
Gabh ri d’ laogh (1)!

An’ oidhche bha am Buachaile muigh,
Cha deachaidh buarach air boin
Cha deachaidh geum a beul laoigh,
A coineadh Buachaile chruidh!


Thig a Mhoire ’us blith a bho,
Thig a Bhride ’s comraig i;
Thig a Chalum Chille chaoimh,
’S iadh do dha laimh mu m’ bhroin!


Mo bho lurach dhubh, no na h-airidh,
Bo a bhathaiche! mathair laogh!
Luban siamain air crodh na tire,
Buarach shid air m’ adhan gaoil!


’S a bho dhubh sin! ’s a bho dhubh!
’S ionan galar domha ’us duite―
Thus a choidh do cheud laoigh caoin,
Mis ’us ’an aon mhac gaoil fo’n mhuir!
Mis ’us ’án aon mhac gaoil fo’n mhuir!

(1) Occasionally a calf dies and the mother cow is restive, and will not give the milk. To quiet her, and obtain her milk from her, the skin of her dead calf is placed on a skeleton frame calf, made for the purpose. This is placed before the cow, and the deception has the desired effect. The skin, however, must be that of the cow’s own calf. That of another cow’s calf, however much like her own in colour and skin, is disdainfully tossed aside and kicked away by the cow.

In wooded districts, where rods are got, the frame calf is made of wicker work. This sham calf is variously called Laoicionn, Loircean, Lulagan, Tulgan, and Tulachan. The first two names refer to the skin and appearance of the sham calf, while the last three names refer to the rocking, fretting motion of the calf when sucking under its mother. A boy near moved the tulachadh now and again, to make the cow believe that all is right, while the maid is busy the while taking away the milk from the pleased cow! This is the origin of the term “tulchan,” as applied to the a bishop who draws the stipend but does not perform the work of a bishop―a term sufficiently known in Scottish ecclesiastical history.

THE MILKING SONG.―CLOSE TRANSLATION.

O! my heifer, ho! my gentle heifer,
My heifer as full of heart, generous and kind.
In the name of the High King,
Take to thy calf (1).


That night the Herdsman was out,
No shackle went on a cow,
Nor ceased a low from a calf,
Wailing the Herdsman of the flock.


Come Mary (Virgin) and milk the cow;
Come Bridget and encompass her;
Come Calum Cille, the beneficent,
And wind thine arms around my cow.


My lovely black cow, thou pride of the shealing!
First cow of the byre, choicest mother of calves;
Wisps of straw round other cows of the townland,
But a shackle of silk on my heifer so loved.


Thou black cow mine! own gentle black cow!
The same disease afflicts thee and me;
Thou art grieving for thy beautiful first calf!
And I for mine only beloved son under the sea!
And I for my only beloved son under the eas!

‘One touch of nature makes the whole akin.’

TALADH NA BANACHAIG.―THE MILKMAID’S LULLABY.

The following poem is interesting from the three chiefs introduced at the end. Although these lilts were meant only to soothe and quiet the cows in being milked, they yet show, unconsciously, much that is interesting of the past, if not of the present, life of the Highlands and Islands.

Fonn.―Ho m’ adhan! ho m’ adh min!
Ho m’ adhan! ho m’ adh min!
Ho m’ adhan! ho m’ adh min!
A chridheag chri, is toigh lium thu.


Fhaic thu bho ud air an liana,
’S a laogh mear aic air a bialaibh,
Dean thusa mar a rinn thu cheana,
Thoir am bain’ a laoigh na Fianach.
Ho m’ adhan, &c.


Thoir am baine bho dhonn!
Thoir am baine gu trom ’s gu torrach;
Thoir am baine bho dhonn,
’S na h-uaislean a tigh’inn an bhaile.
Ho m’ adhan, &c.


Thoir am baine bho dhonn!
’S gu’n ann daibh ach an t-aran!
Thoir am baine bho dhonn―
Macneil! Macleoid! MacAilean!
Ho m’ adhan, &c.

THE MILKMAID’S LULLABY.―CLOSE TRANSLATION.

Chorus.―Ho my heifer! ho my heifer fair!
Ho my heifer! ho my heifer fair!
Ho my heifer! ho my heifer fair!
Thou heartling, heart I love thee!


Behold that cow on the plain,
With her frisky calf before her;
Do thou as she did a while ago―
Ho my heifer, ho my heifer fair.


Give thy milk brown cow,
Give thy milk so abundant and rich;
Give thy milk brown cow,
And the gentles coming to the townland.
Ho my heifer, &c.

Give thy milk brown cow,
And that there is nothing for them but bread.
Give thy milk brown cow―
Macneil! Macleod! Clanranald!
Ho my heifer, &c.

References:

Carmichael, Alexander, ‘Hebridean Hymns and Popular Lore’, The Northern Chronicle, no. 177 (21 May, 1884), p. 3, cc. 5–6

Carmichael, Alexander, ‘Grazing and Agrestic Customs of the Outer Hebrides’ in the Report of the Commissioners of Inquiry into the Condition of the Crofters and Cottars in the Highlands and Islands of Scotland (Parliamentary Papers, xxxiii–xxxvi, 1884), pp. 451–82.

Carmichael, Alexander, ‘Uist Old Hymns’, Transactions of the Gaelic Society of Glasgow, vol. i (1887–1891), pp. 34–47

Image: Milkmaid

Hebridean Hymns and Popular Lore – III

In contrast to the previous blog, here is another excerpt from the article which Alexander Carmichael submitted to The Northern Chronicle, where the emphasis changes tack to outside activities. Cattle were for a long period of time a stable of the Highland economy, a fact well attested by the number of songs, stories, poems and the like concerning cattle raiding, rustling, droving, rearing and, of course, milking and herding. It is little wonder, given their important status, that there should be such a vast quantity of traditions about cattle. Protection of the herd – whether from a natural or supernatural menace – by supplicating the powers of good was paramount as can be seen from the following example of this genre:

BEANNACHADH BUACHAILLEACHD.―THE HERDING BLESSING

Cuireannsa na spreidh so romham,
Mar a dh-orduich Righ an domhain.
Moire ga’n gleidheadh, ga’m feitheadh, ga’n coimhead,
Air bheann, air ghleann, air chomhnard,
Air bheann, air ghleann, air chomhnard.


Eiridh a Bhride mhin-gheal,
Glacsa do chir agus d’ fholt,
O rinn thu daibh eolas gu’n amhradh
Ga’n cumail o chall ’s o lochd,
Ga’n cumail o chall ’s o lochd.


O chreag, o chabhan, o allt,
O chara cam, o mhile sluichd,
O shaighdhe nam ban seanga sith
O chridhe mhi-ruin, o shuil an uilc,
O chridhe mhi-ruin, o shuile an uilc.

A Mhoire Mhathar! cuallaiche an t-al gu leir!
A Bhride nam basa-mine, dionsa mo spreidh!
A Chalum chaoimh, a naoimh is fearr buadh,
Comraig-sa crodh an ail, beirig am buar,
Comraig-sa crodh an ail, beirig am buar.

THE HERDING BLESSING.―CLOSE TRANSLATION.

I place this flock before me,
As ’twas ordered by the King of the World,
Mary Virgin to keep them, to wait them, to watch them,
On ben, on glen, on plain,
On ben, on glen, on plain.

Arise thee, Brigdet, the gentle, the fair,
Take in thine hand thy comb and thy hair;
Since thou to them readest the charm,
To keep them from straying, to save them from harm,
To keep them from straying, to save them from harm.


From rocks, from snow-wreathes, from streams,
From crooked rays, from destructive pits,
From the arrows of the slim fairy woman,
From the heart of envy, from the eye of evil,
From the heart of envy, from the eye of evil.


Mary mother! tend thou the offspring all,
Bridget of the white palms! should thou my flocks,
Columba, beloved! Thou saint of best virtues,
Encompass the breeding cattle, bestow thy protection on the herds,
Encompass the breeding cattle, bestow thy protection on the herds.

References:

Carmichael, Alexander, ‘Hebridean Hymns and Popular Lore’, The Northern Chronicle, no. 177 (21 May, 1884), p. 3, cc. 5–6

Carmichael, Alexander, ‘Grazing and Agrestic Customs of the Outer Hebrides’ in the Report of the Commissioners of Inquiry into the Condition of the Crofters and Cottars in the Highlands and Islands of Scotland (Parliamentary Papers, xxxiii–xxxvi, 1884), pp. 451–82.

Carmichael, Alexander, ‘Uist Old Hymns’, Transactions of the Gaelic Society of Glasgow, vol. i (1887–1891), pp. 34–47

Image: Highland Drove

Hebridean Hymns and Popular Lore – II

Following on from a recent blog entry, here is another excerpt from the fairly long article which Alexander Carmichael contributed to The Northern Chronicle. Again, we have another example of a prayer commonly recited before retiring to bed. As with the previous prayer for the smooring of the hearth, this example demonstrates that the petitioner is asking for divine protection while he or she sleeps through the night. This recitation was obviously often the last daily ritual of a devout Catholic in the Hebrides at the time.

AN T-ALTACHADH LEAPA―THE BED BLESSING.

The following prayer is said or sung by Catholics in South Uist, in going to bed. The old men from whom I first took it down told me that he said it very night since he was fifteen years of age, and that it had been taught to him by his father.

Tha mise laidhidh nochd, le Moire ’s le’ Mac,
Le Mathair mo Righ, tha ga-m’ dhion o gach lochd;
Cha laidh mi leis an olc, cha laidh an t-olc leam,
Ach laidhidh mi le Dia, ’us laidhidh Dia leam.


Lamh dheas De fo m’ cheann,
Soillse an Spioraid os mo chionn;
Crois nan naodh aingeal tharam sios,
O mhullach mo chinn gu iocar mo bhonn.

. . . . .
. . . . .
Crois Mhoire ’s Mhicheil, ma-rium ann an sith,
M’ anam a bhi ’m fhirinn, gu’n mhi-rum am chom.

O Ios gu’n lochd, a cheusadh goirt.
Fo bhinn nan olc a sgiursadh Thu;
A liuthad lochd a rinn mo chorp,
Nach faod mi nochd a chunntachadh (1).

A Righ na fola firinnich,
Na dibir mi o d’ mhuiantireas;
Na tasgair orm mo mhi-cheartas;
Na di-chuimhnuich ad’ chunntadh mi (1).

Guidheam Peadar, guidheam Pal,
Guidheam Moir-Oigh agus a Mac,
Guidheam an da ostal deug,
Gu’n mise dhol eug a nochd.

A Dhia agus a Mhoire na glorach,
Ios a Mhic na h-Oighe cubhraidh,
Cumaidh sinne o na piantaibh;
{’S o’n teine dhorcha dhuinte.
{’S o’n teine shiorraidh mhuchta.


. . . . .
. . . . .
M’ anam aig fear shorchar na frithe (2)
Micheil Glea an codhail m’ anama.

(1). The 4th and 5th verses were not in the first version I obtained of this beautiful hymn. I am not sure that they originally formed part of it. This, however, can only be a matter of conjecture. Not infrequently in old Gaelic poetry, sacred and profane, the measure, rhyme, assonance, and even subject, change in the same poem. Old English poetry is the same.

(2). I am not satisfied that I have correctly translated this line. Sorch means “light”, in contradistinction to dorch, “dark.” Sorcher, I take it, is the man or being of light, as dorcher is the man or being of darkness. Sorch, “Light,” is the name of a woman in the Long Island.

                                                                                               A.C.

THE BED BLESSING.―CLOSE TRANSLATION.

I lie down this night, with Mary and with her Son,
With the Mother of my King, who shields me from harm;
I shall not lie down with evil, nor shall evil lie down with me,
But I shall lies with God, and God will lie down with me.


The right hand of God under my head,
The light of the Spirit Holy shining over me,
The cross of the nine angels along me, down
From the crown of my head to the soles of my feet.


. . . . .
. . . . .
Be the cross of Mary and of Michael with me in peace,
May my soul dwell in truth, and my heart be free of guile.

O Jesus without offence that was crucified cruelly
Under sentence of the evil ones, Thou wert scourged;
The many evils done by me in this body
That cannot this night be numbered!


Thou King of the Blood of Truth,
Omit me not from thy covenant.
Exact not from me my sins,
Nor forget me in thy numbering.


I pray Peter, pray I Paul,
I pray Mary, Virgin, and her Son,
I pray the Apostles twelve
That I may not die this night.


Oh, God! Oh, Mary of Glory!
Oh, Jesus! Thou Son of the Virgin Fragrant,
Keep, ye us from the pains,
{And from the dark hidden fire,
{And from the everlasting suffocating fire.

. . . . .
. . . . .
My soul is with the Lord of the mountains,
Archangel Michael shield my soul!

References:

Carmichael, Alexander, ‘Hebridean Hymns and Popular Lore’, The Northern Chronicle, no. 177 (21 May, 1884), p. 3, cc. 5–6.

Carmichael, Alexander, ‘Grazing and Agrestic Customs of the Outer Hebrides’ in the Report of the Commissioners of Inquiry into the Condition of the Crofters and Cottars in the Highlands and Islands of Scotland (Parliamentary Papers, xxxiii–xxxvi, 1884), pp. 451–82.

Carmichael, Alexander, ‘Uist Old Hymns’, Transactions of the Gaelic Society of Glasgow, vol. i (1887–1891), pp. 34–47.

Image: The Praying Hands.

Hebridean Hymns and Popular Lore – I

Perhaps in order to appeal to a wider readership, Alexander Carmchael took the opporunity to have his paper on ‘Hebridean Hymns and Popular Lore’ reprinted in the Inverness-based newspaper The Northern Chronicle. Some two years previously Carmichael had, at the bequest of the influential Lord Napier, put together a report entitled ‘Grazing and Agrestic Customs of the Outer Hebrides’ in the Report of the Commissioners of Inquiry into the Condition of the Crofters and Cottars in the Highlands and Islands of Scotland (Parliamentary Papers, xxxiii–xxxvi, 1884), pp. 451–82. It appears that Carmichael’s contribution to this official government report had met with commendation and so it is likely that such encouraging signs gave him scope to publish his material at a more popular level. The example given here is smooring the hearth fire which basically means making the hearth safe for the night – and presumably preventing house fires. Judging from several prayers associated with it in Carmina Gadelica, there was a ritual of protection associated with it. In the modern context we may extend it, symbolically, to blessing and protecting the home before retiring for the night.

URNAIGH SMALAIDH TEINE―PRAYER OR “SMOORING” THE FIRE.

The following beautiful little prayer is said by the women in South Uist while putting up their fire for the night. And the people believe that those mentioned in the prayer do watch over themselves and their households and shield them from harm while they sleep.

                                                   “Kind hearts are more than coronets
                                                    And simple faith than Norman blood.”

The Scotch word “smooring,” smothering, is the nearest equivalent of the Gaelic word smaladh that occurs to me.

Tha mi smaladh an teine
Mar a smalas Mac Moire,
Gu mu slan dha’n taigh s’ dha’n teine
Gu mu slan dha’n chuideachd uile.
Co sid air a lar? Peadar agus Pal.
Co air a bhi’eas an fhaire nochd?
’Moire mhin-gheal ’s air a Mac.
Beul De a thuradh, aingeal De a labhradh:
Aingeal an dorus gach taighe
Ga’r comhnadh ’s ga’r gleidheadh
Gu’n tig la geal a maireach.

Translation:―

I smoor the fire,
As it is smoored by the Son of Mary,
Blest be the house, blest be the fire,
And blessed be the people all.
Who are those on the floor? Peter and Paul.
Upon whom devolves the watching this night?
Upon fair gentle Mary and her Son.
The mouth of God said, the angel of God tells.
An angel in the door of every house,
To shield and to protect us all,
Till bright day-light comes in the morning.

References:

Carmichael, Alexander, ‘Grazing and Agrestic Customs of the Outer Hebrides’ in the Report of the Commissioners of Inquiry into the Condition of the Crofters and Cottars in the Highlands and Islands of Scotland (Parliamentary Papers, xxxiii–xxxvi, 1884), pp. 451–82.

Carmichael, Alexander, ‘Hebridean Hymns and Popular Lore’, The Northern Chronicle, no. 177 (21 May, 1884), p. 3, cc. 5–6.

Image: Blackhouse Hearth.

The Loss of Captain MacNicol’s Gaelic Manuscripts

The Rev. Donald MacNicol (1735–1802), then a minister of Lismore in Argyll, is probably best remembered today for his Remarks on Dr. Samuel Johnson’s Journey to the Hebrides (1779), a work which totally dismantled the rather insulting and misinformed comments made by Johnson on the so-called poverty of Gaelic culture in his well-known travelogue A Journey to the Western Islands of Scotland (1775). This minister was the son of Nicol MacNicol, tacksman of Socach, Argyll, and the nephew of Alexander Stewart of Invernahyle. Perhaps less well known is that the good minister around 1766 wrote down around twenty-six songs (and possibly more) from the dictation of Duncan Bàn Macintyre himself for the first edition of his works that appeared in 1768. As Alexander Carmichael relates in this short passage extracted from a rather long lecture, entitled The Bards and Bardism of the Highlands, that he was preparing while resident in Cornwall and which he later wrote out, the minister throughout his life garnered a great deal of Gaelic MSS. These he bequeathed to his son who valued them so highly that they travelled everywhere with him which led to their loss. Those that were not lost at sea – surely one of the greatest losses to befall any collection of Gaelic manuscripts – made their way to the National Library of Scotland in Edinburgh which still has the most outstanding collection of Scottish Gaelic manuscripts (not to mention rare books) to this day.

The Rev Mr Mac Nicol Liosmore who so power

fully annihilated many of the exaggeration

and extortions advanced by Dr Johnson

collected a great many Gaelic M.S.S.

and M.S.S treating of Gaelic matters.

One of his sons Captain [words missing] Mac Nicol
of the [words missing] Reg[imen]t added largely to his fathers
collection. These he so highly valued that
wherever he went he brought them with
him. Unfortunately his very care over
them proved their ultimate loss. In landing
at [words missing] in the W[est] Indies from the
transport ship the boat in which he and his
brother officers were was capsized in the surf
and all the luggage was immediately carried
away by the strong tide while the officers were
barely rescued from a water grave. Among
many valuables lost was Captains
MacNicols large portmanteau of
Gaelic M.S.S. His sister Mrs Cameron
told me that she often afterwards heard her brother
bitterly lament the irreparable loss of the
M.S.S. that although he lost
every thing also he had in the world he re-
garded the loss as nothing compared
with the loss of the M.S.S.

Reference: CW 107, fos. 2v–3r
Image: Letterhead from Carmina Gadelica

Carmichael and the Editor of Punch’s Gaelic Lesson

Alexander Carmichael, addressing the Rev. Alexander Stewart, opened his long epistle, after congratulating his friend on receiving his honorary doctorate and on his literary achievements, with a short, but rather amusing, anecdote about a man to whom he became an unlikely Gaelic tutor. The man in question was  the editor of the well-known, but now sadly defunct, satirical magazine Punch. It would be quite something if the sketch of the two sleepyheads engaged - or rather not as the case might be - in Gaelic conversation could ever be found (as it may well survive among either of their family papers) as this reflects a more personable and lighter side of Carmichael’s occasionally stern character:

“Rev. and Dear Dr Stewart,–If my silence would indicate indifference to the honour conferred upon you by your University, let me assure you that I do not feel indifferent. If with unpardonable delay, let me at least with warmest cordiality congratulate you on your doctorate, and wish you long life with increased fame and honours.

“In no other Presbytery in the Highlands are there two clergymen who have at all accomplished the literary work which you and your learned neighbour, Dr Clerk, Kilmallie, have accomplished; each work different in kind certainly, but each excellent in its way.

“I believe I had the pleasure of introducing to one another yourself and Mr Tom Taylor, the scholarly editor of Punch, as warm and generous-hearted a friend as ever man possessed, and whom death shortly thereafter was to me and mine a very sincere sorrow.

“During the visit to us Mr Taylor read Dr Clerk’s ‘Introduction’ to the Bute edition of the Poems of Ossian, kindly sent to me by the noble Marquis. Mr Taylor said that the ‘Introduction’ was scholarly and judicial, and the translation evidently the work of a scholar. I was pleased to hear this from Mr Taylor himself the ablest Latin scholar of his day at Glasgow University, and a man of European reputation as an art and literary critic.

“During his short stay with us, Mr Taylor constituted me what he was pleased to term his Gaelic tutor. He and I read Gaelic together from the Bute edition of Ossian’s poems; and during out last evening together we sat down after dinner to read Gaelic as usual. But whether it was in consequence of rambling over moor and moss and mountain in the earlier part of the day; or of dinner; or of Ossian, or of all these combined, I know not, but certain it is that both pupil and teacher fell fast asleep, head to head, and shoulder to shoulder, on our chairs. A lady artist who caught us thus, made a clever sketch of the two of us fast asleep, and cruelly called her picture ‘The Gaelic Lesson!’

“Early on the following morning Mr Taylor and I parted with warm mutual regrets, never to meet again; for though then in excellent health, he died soon after going home, to my great grief. ‘The Gaelic Lesson,’ a small water colour sketch, and the gift of the accomplished artist to me, I need hardly say, very fondly prized by the widow of the dead, and the wife of the living originals.

The Mr. Taylor referred to by Carmichael was none other than Tom Taylor (1817–1880), dramatist and editor of Punch. He was born at Bishopwearmouth, near Sunderland, in north-east England. After attending school there, and studying for two sessions at the University of Glasgow, he entered Trinity College at Cambridge University in 1837. Taylor began his working life as a journalist. Soon after moving to London, Taylor wrote for the Morning Chronicle and the Daily News. He was on the staff of Punch until 1874, when he succeeded Charles William Shirley Brooks as editor. For two years Taylor was Professor of English Literature at University College, London. He was called to the bar at Middle Temple in November 1846, and went on the Northern Circuit until he became Assistant Secretary of the Board of Health in 1850. On the reconstruction of the Board in 1854 he was made Secretary, and on its abolition his services were transferred to a department of the Home Office, from where he retired on a pension in 1876. He died at Wandsworth, London.

References:

Nether-Lochaber, ‘Nether-Lochaber’, The Inverness Courier, no. 4048 (06 Aug., 1885), p. 2, c. 6–7

http://en.wikipedia.org/wiki/Tom_Taylor

Image: Photograph of Tom Taylor by Lewis Carroll