“Reciters are the most egotistical set I have ever met”

In a rare and fascinating piece recorded on 24 April 1866 by Alexander Carmichael from Hector MacIsaac, or Eachann mac Ruaraidh (c. 1797–1878), a joiner by trade who hailed from Carnan, Iochdar, South Uist, we glimpse the thoughts of a tradition bearer revealing what he actually believed about the tales he possessed and what he thought of other tradition bearers. Such opinions would have been the topic of conversation before Carmichael wrote down the main object of his quarry – songs, charms, tales, proverbs, etc. – and so were not often recorded. It is noteworthy that Carmichael opined that: ‘Reciters are the most egotistical set I have ever met’ for, he continues, they say that they are the best and every other tradition bearer is inferior to them. Perhaps Carmichael might be a tad guilty of tarring others with the same brush here but there is no doubt that some, if not many, tradition bearers could be jealous of another’s repertoire and their ability as storytellers. At the very least this shows a human side to the art of storytelling. Such was the impact of Hector MacIsaac on Carmichael that he was moved to write about him in his introduction to Carmina Gadelica:

Hector Macisaac and his wife were the only occupants, their daughter being at service trying to prolong existence in her parents. Both had been highly endowed physically, and were still endowed mentally, though now advanced in years. The wife knew many secular runes, sacred hymns, and fairy songs; while the husband had numerous heroic tales, poems, and ballads.

I had visited these people before, and in September 1871 lain F. Campbell of Islay and I went to see them. Hector Macisaac, the unlettered cottar who knew no language but his own, who came into contact with no one but those of his own class, his neighbours of the peat-bog, and who had never been out of his native island, was as polite and well-mannered and courteous as Iain Campbell, the learned barrister, the world-wide traveller, and the honoured guest of every court in Europe. Both were at ease and at home with one another, there being neither servility on the one side nor condescension on the other.

The stories and poems which Hector Macisaac went over during our visits to him would have filled several volumes. Mr Campbell now and then put a leading question which brought out the storyteller’s marvellous memory and extensive knowledge of folklore.

Also notable is a name that has been mentioned before in this blog. Ruaraidh Ruadh, or the Red-haired Catechist (c. 1750–c. 1830), who had a major impact on the oral tradition of Uist as can be seen from the last passage.

Hector MacIosag despises mythological
tales and says they are great rubbish in which
I fear many men of greater pretention [sic]
will concur. But of the Fingalians
tales he declares them to be worthy [of] the
attention of princes – that they are the
most elegant excellent and delightful
tales that man could listen to. He
says that he heard tales read as repeated
by persons whom he knows and that
the tales were so garbled and mangled
that he hung down his head and
closed his ears for very shame. He
declares that When [he] is done planting
his potatoes he will travel over the
F[ord]– a dis[tance] of about 26 m[iles]. – to give me
a proper opp[ortunity] of taking down every word
he has before he dies. He says he he [sic] [has]
neither son nor dau[ghter] except one
little girl to whom he can leave his
legacy of prose and poetry. And as
he likes me better than any other
person in the world he is desirous
I should become poss[essor] of this invaluable
legacy. Ind[eed] he considers it an imper[tinence]
that his young daug[hter] does not exhibit
a wish to become poss[essor] of these tales of
the Fein[n]e in prose and poetry. He dec[lares]
that there is no man from the Butt of
Lewis to Barra Head – 200 m[iles] – who has
the history of the Fing[alians] so well as he. Re[citers]
are the most egotistical set I have
ever met. Each thinks himself much
better than his neigh[bour] in reciting. Each
declares that other re[citers] are only garbling
the tales. Ruarai Ruadh from whom
E[achann] MacIosaig learnt his tales died a-
bout 40 y[ears] ago – about 80 years of age.
A gentleman came from Edin[burgh] to take
down from him. He remained several weeks
from writing from his dictation.
For excelling so much in this L[ord] MacDon[ald]
generously gave him a house and piece
of land free of rent and this he enjoyed
while he lived. Proba[bly] he was the last Ga[elic?]
reciter who enjoyed free lands for his an[cient]
lore. He was a catechist and used to go
about catechising but in the reality
his audiences were more partial to his
old lore than to better talk. And truth to say
we believe the old man took more delight
in reciting and expounding the Fing[alian]
tales and poems than those of the Bible.


References:
Carmina Gadelica i, p. xx
CW 104, fos. 83v–82v

Image:
Carnan, Iochdar, South Uist

Fenian Place-names in Ross-shire

Continuing with a Ross-shire theme, in a short but nonetheless interesting piece taken down by Alexander Carmichael, probably from the recitation of Alexander MacKenzie (born around 1799), then resident in Uisgebhagh in Benbecula but of Gairloch origins, there is some information given about Fenian place-names.

Tha gleann an sgir Polliu air a

bheil Gleann na tullach. Tha Suidhichean

Fhinn air mullach na beinne.

Tha "Gleann-na-muic" ann an tao[bh]

tuath dheth n t shuidheach. Tha

uaigh Dhiarmaid an Gleann na

tullach agus an uaigh aig an

da ghe'ala chu aig a casan aon

air gach taobh.

The above may be given in translation as follows:

There is a glen in the district of Poolewe which is called Glen Tullach. Suidheachan Fhinn (Fionn’s or Fingal’s Seat) is on the mountain’s summit. Gleann na Muic lies to the north of this and Diarmad’s grave is in Glen Tullach and on his grave are two white hounds on each side of his feet.

Such onomastic traditions would have piqued the interest of Prof. W. J. Watson, for he wrote about such place-names in his first major work, The Place-Names of Ross and Cromarty (1904), where he states that Fionn seems to be referenced in the place-name Suidheachan Fhinn, but that it is one of many. In his book about Gairloch, John Henry Dixon (1838–1926)  fleshes out a little more detail about this place-name: ‘Again, there is a mound in a depression near the summit of Beinn Tarsuinn, called Suidheachdan Fhinn, or Fingal’s seat, where they say he used to sit and spy when hunting on the mountains.’ Throughout the Highlands and Islands there are many places associated with the Fenian warriors of a mythological past and stories such as these give a depth and resonance to those very landscapes. One of if not the most famous example of Fingal’s Seat (called Suidh Fhinn) lies just outside Portree, in the Isle of Skye, and views from its top offer a wonderful vista including, on a clear day, the mountains of Wester Ross.

References:

CW 104, fol. 35v

Dixon, John H., Gairloch in North-West Ross-shire: Its Records, Traditions, Inhabitants, and Natural History (Edinburgh: Co-operative Printing Co. Ltd., 1886)

Watson, William J., Place-names of Ross and Cromarty (Inverness: The Northern Counties Printing and Publishing Co. Ltd., 1904)

Image:
Fingal’s Seat or Suidh Fhinn, Isle of Skye

The Kings of the Cats

Scottish Wild Cat

An intriguing story, one which has not only an international resonance but has subsequently become connected with the MhacMhuirch bardic family, is ‘The King of the Cats’. This particular version of the story names the king as Cugarbhat (sometimes he is called Cugrabhat), probably a corruption of a Latin name. He is said to have been slain by MacMhuirich who then proceeds to boast of his deed to the kitten by the fireside, saying that the king of the cats is dead. This enraged the kitten so much so that it grew and attacked MacMhuirich three times. He was only saved by his steel helmet. Judging from other versions of this tale it would appear that what Alexander Carmichael wrote down here was perhaps either only a mere summary, or what the reciter could remember. The tradition bearer from whom Carmichael collected this anecdote was Neil MacEachan (c. 1802–1883), a crofter from Howbeg in South Uist.

Cugarbhat was ri[gh] nan cat.
Macvurich & was sealg & his
dogs. Kil[l] Chugarbat in a cairn.
A Mhac tu tha piseag chnoc
pheal[lach] an oir na lua[tha] ag
that you abhag kil[l] chug
arvat. So he did – A phi[sea]g
chnoc ph[eallach] ? ? Kil[l] cug[arbhat]
Did m[y] dogs Kil[l]? Really she
asked the pest 3 times she sprung
coil[ed] at his throat. His clog
ada cruach saved him
He grew larger & larger ea[ch] time.

References:

CW90/87, f. 36r.

Ó Néill, Eoghan Rua, ‘The King of the Cats’, Béaloideas, vol. 59 (1991), pp. 167–88.

Gillies, William, ‘Alexander Carmichael and Clann Mhuirich’, Scottish Gaelic Studies, vol. XX (2000), pp. 1–67.

Image: Scottish Wild Cat.

The Sweet Sorrow – An Arthurian Ballad IV

The last instalment of the famous Arthurian ballad Am Bròn Binn (‘The Sweet Sorrow’) was taken down from Maighread Dhòmhnallach, or Margaret MacDonald, from Malacleit, North Uist. In contrast to the other two versions already given, this seems to be a rendition of the perhaps more familiar ballad rather than a waulking song. Carmichael appends a note to this version saying just that but also lamenting the fact that his busy work schedule prevented him from transcribing any more versions of it. Perhaps this could be described as a blessing in disguise?

Bho, Mai’read (Maireirad) Dhomhnullach (“Mai’read nighean Aonais duinn?” Geari Iain Malachit, 10th Feb., 1870, Aois 83.

Noiche chai Arstar nan sluagh
Go tulach nan ruadh, nam buadh a shealg
Chunnagas a teurnadh o’n mhaogh
Gruagach a bailli cruth no ghrian’
’S cruit an laimh na h-ighinn oig
’S milis pog ’s as geal gne
’S co binn ’s ga na sheinn i chuirt
’S binne na purist a leig i leo
’S ann le fuaim a teudun binn
A chaidil an Righ na throm seimh. . . .
Mu’n ghruagach a sheinn an ceol
Nach faca i beo no mairbh
Thuirst Righ Sola ri Righ Fial. . . .
Le ’m long bhriagh bhreid gheal bhain.
Far an ga ’adh mo long gu tir
Chunnagas an oiteal dhe ’n chuan
Clach fhuar a fioclairean gorm. . . .
Far am bu lionar cuach agus cuirn
An aisighalla (? Bha Sior Ghallabha) na bhun
’S bha slaurai dhugh as a nuas
Sin an t-slaurai nach do gha crith
’S thog i casan na ruith suas
Bheil fear na creaige so slan
An d’ idir e cas no truas?
Cuis is fhaide liom nach lig
No corag dhianainn ris gu luath. . . .
Cuiremid ani thu sin. . . . .
Cha loisg teine e ’s cha dearg arm eir an fhear
Ach a chlai geur geala-ghlan fhein.
Goid thus an clai dhe ’n fhear
’S ann a bheir thu dheth an ceann
’S carpet sioda fo da bhonn
’S na bheannaich a Ni thu fhir (i.e., Ni-math)
’S trom an cion thug thu eir tuinn
Chunnagas an deigh ti’nn o’n mhuir
Oganach eir ghuin le airm
Bha spuir eil eir a chois dheis
’S bu leoir a dheiseac ’sa dhealbh
’S bha spuir eir eir a chois chli
Do dh-airgiod righ no dh-or feall
Thug mi leum a chum na spuir
De ma thug cha bu mhath a chiall
Thug easun glacadh eir arm
’S e ’m fear marbh a bhi na niall (vicinity)
’S ann agam a nist tha bhean
Is deirge leac
Na ’S ann fotham a bhios an t-each
Is luaith a chuir a chas eir feill (? feur)
’S ann mu ’m chois a bhios an cu
Is luath a chuir a shuil an sealg.
Sann liom dh-falbhas an long,
Is luaith a chuireadh tonn as a deigh,
Marcrac na fairge gu dian,
Falaireac+ an droim a chuain
Bhan ’n triuir braithse mu cheann na mne
Sin mar a mharcraich mi n t-each
Bu luaithe ’s bu reacar ceum
Nach ruig sibh Corra-ri-clach
Far am fuigh sibh beac mo sgeul,
Gu sli’un nam briara cearst
Far nach ga’tar cearst truas
Siod a cheist a chuirinn orst.
Brath do shloine no co d ainm,
Mis an currai nach do gha cosg,
Achiad mhac a bh aig Righ Fraing,
Liom a thiuteas clann Rig Greuig,
O mharbh ’ad fhein an treas fear,
Mus mail leat mise thorist leat
Treachaid leac chlann Righ Greuig,
Sin ’nuair a threachaid mi ’n leac,
Gle fharsuin mar b’ail le ’fein
Cladhaich an uaigh as a dil.
O si obair fir gu’n cheil,
Thug ise leum as an lic,
’S i bhean ghlic bu ro-ghlan snua.
’S leum an t-anam as a corp
Ochadan a noc gur truagh,
Nam biodh agams an sing leigh,
Gu’n cuirinn e fu feum san uair
Dhianainn t-abheothachadh triuir,
Cha ’n fhagainn ma run sna uaigh,
’S i nighean Righ Cholla ghrinn (2),
A chinnich leinn ’s bu mhor am beud
Mis an currai nach do gha cosg,
A chiad mhac a bh’ aig Righ Fraing (1),
Sin deire mo sgeoil,
S mar a sheinn ’ad am Bron Binn.

Note.—This seems to me a veritable Arthurian ballad, and, like other precious gems, ought, I think, to be prized for its rarity. But, I think, it has also the merit of being good besides being rare. There are several other versions, snatches, and expressions, which I would have transcribed had I time. But I am very busy just now, although with work less congenial than this.


The version with the chorus is sung by women while pulling cloth; the other is sung by men. These two versions seem to me to differ so considerably as to look like two separate ballads upon the same subject, rather than two separate versions of the same ballad.
1. Righ Fraing. Which is meant, King Francis or the Ling of France?—the last, I think.
2. Righ Cholla Ghrinn—King Colla.
Old King Coll was a jolly old soul,
Neither read nor write could he;
For to read or to write he thought useless quite,
For he kept a secretarie.—Old Song.


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 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

The Sweet Sorrow – An Arthurian Ballad

Carmichael, of course, was not the only collector to contribute to the pages of The Highlander, for his friend and sometime mentor, John Francis Campbell or Iain Òg Ìle was a prolific writer and correspondent. It can be easily discerned that Campbell was an inverterate notetaker as his books are filled with marginalia – sometimes of rather a scathing nature – and he kept scrapbooks of newspaper clippings that took his interest. The following, rather long article, was printed in 1876 with a contribution from Carmichael and with another contributed from a North Uist schoolmaster. Two versions of the famous Arthurian ballad Am Bròn Binn (‘The Sweet Sorrow’) are given, one from South Uist and the other from North Uist, together with a prefatory note from Campbell himself reflecting the scholarly Gaelic interests and concerns of that time.

BRON BINN

SIR, - The following version of a current Gaelic ballad was sent to me by Mr Alexander Carmichael in January, 1876, while I was in the south of France. These, as appears, were collected, orally, in South Uist for me in 1865. In 1860 Mr Hector Maclean got me a version of one of these ballads in Islay. In 1872 I printed it at p. 208 Leabhar na Féinne. In that same year I discovered that ancient scribes has written “Arthurian” poetry and prose “in pure Irish,” translated, as was then surmised, from Welsh. The Mabiongian contains arthurian tales, taken from an ancient Welsh munuscript. These Welsh and Irish writings prove that Arthurian literature, which overspread all Europe of old, which occupies the Poet-Laureate now, and which purports to be ancient British history, was current long ago in Wales and in Ireland. The Gaelic ballads prove that fragments of Arthurian romance still are orally preserved, and greatly enjoyed in the Scotch Isles. In these days when the authenticity of Homer occupies the pen of Mr Gladstone, and the authenticity of Ossian in question, the authenticity of Celtic Arthur may possibly interest those readers of the The Highlander who are called MacArthur, and those of my clan who are MacAdams, and antiquarians. – I am, Sir, your obedient servant, J. F. CAMPBELL.

              Niddry Lodge, Kensington,
                    March 4, 1876.

BRON BINN

Bho Iain MacLeoid, craoitear, Iocar, Uist a Chinn a Deas 10 Sneaca (Jan.) 1865
                                                                                         ALEX. A. CARMICHAEL.

Bha bain draoigh ann uair agus bha toil aice cuir as do chuirstear (courtier) a bha aig Righ Breatunn ris an cante Sior Falaich, no Sior Folaich nan corn (Sior Falachaidh nan corn? which is rather suggestive of anti-teetotalism.) Thug a bhan draoigh eir Righ Breatunn bradar orra fhein agus fios aice gu’n tairgeadh Sior Falaich tighinn eir a toir agus mar so gum faigheadh i chur a dhi agus fhuair i sin – Seanachai

Chunnaig Righ Breatunn na shuain
An aona bhean a b’ fhearr anna fo ’n ghrein
Chunnaig Righ Breatunn na shuain
An aona bhean a b’ fhearr anna fo ’n ghrein


’S gu’m b’ fearr leis cuitean na cionn
Na comhradh fir (gin) mar e fein.

La’uir Sior Falaich gu fial
Theid mi fhein ga h-iarrai dhuit.


Mi fhe ’s mo ghille ’s mo chu
Na ’r truir a shireadh na mna.


Seac seacuinean us tri mios
Thug mi fein (sgith ri) siubhal cuain.


Mu ’n d’fuaradh cala no fonn
No ait an dianadh an long tamh.

Is teach gu iomal a chuain ghairbh
Chunnagas caisteal suingheal gorm


Uinneagaun gloin eir a stuaidh
Bu lionar an cuach us corn.


Am a dhaibh bhi teurnadh gu bhun
Thainig slauraith dhugh a nuas


Eagal cha do ghabh mi no fiamh
Ghabh mi orra nam ruith suas.

Chunnagas a bhean bhreid-gheal og
An cathair an oir is taigh.


Strol an t-sioda fo da bhonn
Bheannaich mi fher ga gnuis ghil.

A phleosgaich a thainig o’n chuan
’S fuara do bheannachadh oirnn.


Teann a nall do cheann air mo ghlun
’S gu’n seinninn duit ceol us cruit.

Cruit air uc na h-ighinn-ghill uir
Is guirme suil ’s is gile deud.


’S co binn ’s ga na sheinn i chruit
’S binne na sin guth a beuil.

Thuit easan na shioram shuain
An deigh bhi cuastachadh cuain ghairbh.


Thug i ’n claidh geur o chrios
Sgrid i dheth gu’n fhiost an ceann.


Sin agaibh derradh mo sgeoil.
’S mar a sheinneadh Bron Binn.

BRON BINN NO LAOI MHIC RIGH BREATUNN

This version was written down for me by a schoolmaster in North Uist, in 1866. No reciter’s name was given in the MS., but the schoolmaster told me that he wrote it down for me from the dictation of his own wife, who learnt the ballad from her mother, a woman who was famous for her old songs, stories, and proverbs.

La chai Astar na stuagh
Gu tulach nam buadh a shealg
Chunnacas a tighinn o’n mhaogh
Gruagach a ’b ailli cruth no ghrian.


Cruit an laimh na h-ighinn oig
Is milse pog ’s is gile gne
Cho binn s ga na sheinn i chruit
Bu bhinne ’n guth a leig i leo.

’S ann le fuaim a teudun binn
A thuit an Righ na shuain seimh
’S nuair a dhuisg e as a shuain
Thug e lamh gu luath air airm.


. . . .
Ma ’n nighinn a sheinn an ceol
Nach facas a beo no marbh.


Labhair fios Falaich (?Telegraph) gu fial
Theid mi fhien ga h-iarrai dhuit
Mi fhein ’s mo ghille ’s mo chu
Na ’n triuir a dh-iarrai na mne.


Dh falbh e le ghille ’s le chu
’S le luing bhriagh bhreid-gheal bhan
Bha e seac miosun air muir
Mu ’n fac e fearann no fonn
’S an leigeadh ann cuach us corn.

Bha Sior Gallo’aidh na bhun (in charge)
Bha slauraidh dhugh as a nuas
’S an d’ slaurai nach (do) gha crith
Thug i casan na ruith suas.

Chunnaig e nigheann mhin bhlath og
An eathair an or ’s an taigh
Slea-bhonn? (Strea-bhonn) sioda fo da bhonn
’S bheannaich mise ga gnuis ghil.


Na bhennaich Dia thu fhir
’S trom an cion thug thu thar tuinn (?cuain)
Ma tha fear na cloich so slan
Bha d’ ioir e cas no truas.


. . . .
Cuis is fhaide liom nach tig
’S comhrag dheanainn us gu luath


Ciamar a dheana tu sin
’S nach tu laoch is fear fo’n ghrein
’S nach dearg ann air an fhear
Ach a chlai geur glan fhein.


Duigemid bruithinn ’s trao’mid fearg
Suidhichmid cealg mu ’n fhear mhor
Goidemid a chlai bho ’n fhear
Sin mar a bheir sin dheth an ceann.


Chunnaig mi an deigh ti’inn o’n mhuir
Oganach air ghuin le airm
Bha spuir oir ma choise dheis
’S bu leoir a dheiseac ’s a dhealbh.


Bha spuir eile ma chois chli
Do dh’ airigiod righ no dh’ or feall
Thug mi lamh dh’ ionnsai an spuir
De ma thug cha bu mhath a chiall.


Thug esan glacadh air airm
’S b’ fear marbh dha bhi na niall
Fosadh! fosadh! oglaich mhoir
Mi beo agus (mi) am fochar m’ airm.


Innis dhomh beacai do sgeul
Co thu fein no gu do d’ ainm.


’S mi Bile Buadhach na(n) rath
Agam a bhios teach nan teud
An teagamh gu ’m bi mi nam righ
Mu ma ’m choineamh do bhi Greuig. (?)


’S ann agam a bhios a bhean
Is ailli leac ’s is gile deud
’S ann agam a bhios an long
Chuireas an tonn as a deigh.


’S ann agam a bhios an t-each
Is maith a bhuail cas air feur
’S ann agam a bhios an cu
Eir nach laidheadh tnu no tnu
Or, Eir nach laidheadh tnu na (seilg).


Gluaismid gu teach-eir-chloich
’S ann a gheo thu beac mo sgeul
Sin mar a mharcaich mi an t-each
Bu luaithe ’s bu ghasda ceum.


Mareac na fairge gu dian
Falaireac an druim a chuain
Chunnaig mi ath connachair triuir
Comhrag dlu mu cheann na mna.


Cuiri mi an corag na thosd
Cuiri mi an cosg orm fein
An triuir bhraithre mo sgeul trua
Corag cruai mu cheann na mne.

Sin an currai nach go ghabh fiamh
Cheud mhac a bh’ aig Righ Fraing
Liom a thuit dis mhacan Righ Greuig
’S iad fein a mharbh an treas fear.


Ma ’s ail leat mise thoirst leat
Treachaid leac chlann Righ Greuig
Sin mar a threachaid (eadh) an leac
O ’s i obair fir gu’n cheit.


Dianamid comhairle mne
Uaigh a threachaid ga deoin fein
Thug ise leum a sios ga ’n t-sloc
’S i bhean ghlic bu ghlaine snuagh


Leum an t-anam as a corp
Ochdan! a noc nach truagh.
Na ’m biodh agam’s a sin leigh
Chuirinn e gu feum ’s an uaigh (uair?)


’Dhiairainn d’ ath-bheothachadh as ur –
Cha ’n fhagainn mo run nan uaigh.
Eir sliabh slighe nam briara cearst
Far nach gabhar nearst thar truaigh


Eir a dheas laimh a Mhic De
Gu robh mi fein gu la-luain.
Sin agaibh deireadh mo sgeoil
’S mar a sheinn am Bron Binn.

References:

Campbell, J. F., ‘Am Bron Binn’, The Highlander, no. 148 (11 Mar. 1876), p. 3.
Carmina Gadelica, ii, pp. 87–105.

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

Kilted Excisemen: John Murdoch and Alexander Carmichael

John Murdoch

While in Dublin Alexander Carmichael became firm friends with a fellow Argyllshire Gael John Murdoch, who as his slightly older comtemporary and an exciseman to boot took his newly-found charge under his wing. They became life-long friends and Murdoch’s influence upon Carmichael cannot be underestimated. Many years later, Murdoch visited Carmichael, then staying at Creagorry in Benbecula, and they fell into conversation with a man in nearby Garrynamonie, South Uist. It so transpired that this man had been a tenant in Heisker, an island to the west of North Uist, and his vivid descriptions and engaging narrative were so noteworthy that Murdoch later wrote:

What struck me most were the rich descriptions he gave of the island and of the comfort and character of the people. I was sorry afterwards I had not taken note of his descriptions and I asked Mr Carmichael to get me at his leisure a full account. His answer, though good, was discouraging: ‘If I attempted to take down every eloquent speech that came my way I would never be done.’

John Murdoch (1818–1903), the radical editor of the The Highlander newspaper and political activist for land reform, and Carmichael had shared interests as they were both keen supporters of the Gaelic literature and language that became so entwined with the land league and the revival of fortunes for crofters and cottars. Both men were involved in the movement that would later enter legislation as the Crofting Act of 1886 which led to security of tenure and also, it seems, a much needed confidence boost for the Gaelic language and culture. Murdoch’s influence upon him is clearly palpable for Carmichael became a habitual wearer of the kilt, something that was perhaps rather unusual even then, and reflects something of the romantic persona in Carmichael’s makeup. Murdoch later recalled a visit that he made to the Hebrides around 1873 were he met up with his friend and his wife:

With Mr and Mrs Carmichael I had the best of entertainment, physically and mentally. He was full of Gaelic lore and busy gathering more. For this work, indeed, he had gone there and remained—to the loss of promotion in the excise in which he was much esteemed. He had been in Dublin, where I first met him on his arrival with credentials from Archie Sinclair the First, and after that among my friends in Islay. His first station was Cornwall where he found much to interest him. But he came to the Long Island as the great repository of Celtic traditional lore and he worked the mine as no man ever did before. Not only that but he made friends wherever he went. And unconsciously I reaped a good deal of the result. Wearing the kilt, as we both did, I was many a time taken for him as I approached; and I found that the good impression thus made often stood to me after the discovery was made that I was quite another person.

It is evident that both Murdoch and Carmichael benefited from their mutual aquaintance and both of their legacies have left a lasting impact upon not only upon Scottish culture in general but Gaelic culture in particular.

References:
James Hunter, For the People’s Cause (Edinburgh: HMSO, 1986)
Image: John Murdoch

Ceilidh Protocol

In one of his last fieldwork notebooks when Alexander Carmichael was in and around Ross-shire collecting as much material as he could and where he managed to pick up a pithy little anecdote about ceilidh protocol:

When a man was put out of
the ceilidh for not having a story
He called out “Fear ionad fear
Ionad” – a man came forward
Siu[tha]d tha mise seo ga do shaoradh
He then got back. If he had a
sean fhacal he got off.

It may well be imagined that the ceilidh used to be a very informal social affair where anything went and there was not a sign of any organisation but this anecdote reveals that there were some ‘unwritten’ rules to be followed and that a protocol existed that was to be adhered to even if this was not to the actual letter. This anecdote may also be interpreted as some sort of get-out clause for if anyone was expected to participate by telling a story or singing a song but they were, for some reason or another, unwilling or unable to conform to everyone else's expectations, then they could revert to the phrase “Fear ionad” indicating that someone else, who was willing enough, would take their turn instead. It also appears that by simply reciting a proverb seems to have been enough satisfy the rest of the company. But merely reciting proverbs could hardly be described as the stuff of a good ceilidh!

Reference:
CW 117, fo. 23v.
Image:
Blackhouse interior.

Duncan Cameron - Policeman and Seanchaidh

Some years after Alexander Carmichael had collected the various material that comprise his fieldwork notebooks, he would, in moments of reflection, take the time to reminisce about the characters from whom he had met and taken down material as well as having had the opportunity to share both their interests in oral tradition. One of Carmichael’s informants was Duncan Cameron, born probably in or near Lochaline, Morven, around 1818. Having spent much of his life as policeman in Tiree and Mull he passed away in Tobermory in 1900, aged around eighty-two. Duncan Cameron’s marriage certificate of 1856 reveals that his father-in-law worked for the Excise just like Carmichael and they may have shared a few anecdotes about illicit stills as they both had the duty of upholding the law.

Duncan Cameron was for over fifty(?) years
a Police Constable. He was a native of Morvern
but spent most of his long life in Mull and
Tiree. He had a distinct talent for
old lore and much he knew of the more valuable of old lore of
the people of Mull and Tiree among whom
he lived so long and was liked so much.
He was a man of quiet kindly tact and heart
and much liked by all. He had much old
lore of much excellence most of which died with
him when he died at Tobermory in 18[ ] at the age of eighty-
[ ] Mr Campbell of Islay mentions
Duncan Cameron. Duncan Cameron had
excellent versions of many things of great excellence
far superior to other versions that I have heard.
His version of the robing of Murdoch, the
son of Brian was much the best and fullest
and most poetic and pictury
version I have ever heard

There are quite a few items that were recorded from him that were later published in Carmina Gadelica: Coisrigeadh an Aodaich (‘The Consecration of the Cloth’) twice; Sian a Bheatha Bhuan (‘Charm of the Lasting life’); An Tuis (‘The Incense’); and a tale set in Mull entitled Mairearad Bhòidheach (‘Beautiful Margaret’).

References:
CW 365, fol. 84r
Carmina Gadelica i, pp. 306–09
Carmina Gadelica ii, pp. 26–31, 186–87
Carmina Gadelica iv, pp. 96–97
Carmina Gadelica v, pp. 360–63
Image: Lochaline, Morvern.

The Red-haired Catechist

One of the main sources of oral traditions in the Uists was Ruaraidh Ruadh MacCuithein (‘Red-haired Roderick MacQueen’) who lived from around 1750 to 1830. He was a catechist which afforded him good reason to travel all around the Uists. A catechist was a layman who assisted the clergy by going about teaching the non-literate population the contents of the Catechism, and, once the religious education was over with, then it would be natural enough for the participants at such gatherings to relate songs and tales and, perhaps, even play instrumental music. It seems that whatever religious differences there may have been between a predominantly Protestant North Uist and a predominantly Catholic South Uist held but few barriers for it is remembered that many of the heroic tales known in Catholic South Uist could be traced back to the telling of this Protestant catechist, Ruaraidh Ruadh from North Uist. In a note about him it tells us that an informant’s source for a Fenian lay who ‘heard these duans from Ruairi Mac Cuinn who lived at Malacleit and who had a free piece of land there from the proprietor for his duans.’ An informant, Catherine MacQueen (c. 1799–1871) or Catrìona nic Lachlainn, the catechist’s niece, from Clachan a’ Ghluip, in North Uist, recorded a number of Fenian lays for Alexander Carmichael on 5 October 1865. Carmichael wrote at the time: ‘Her people were noted old-lorists. Her uncle, Ruaraidh Ruadh Maccuithean, was story-teller to Lord Macdonald, from whom he had free lands for his sevices.’ These included a version of Am Bròn Binn, entitled in the notebook as Aisling Righ Breatinn as well as the popular Laoidh Fraoich:

Learnt this from Ruairi Rua[dh]
Ceisteir sa cheanna Tuath
[Do[mh]nallach] more than 50 years
People came from Edin[burgh] for
seanachas na Feinne and
this was the best from whom
this was best got in the High-
lands of Scotland.
She added further that she could also recite Duan an Deirg also learnt from her uncle, which Carmichael later transcribed on 4 May 1869, who had also lived at Scolpaig, on the north-western shore of North Uist, only a short distance from Malacleit:

He was a catechist and used to go about
from house to house. He had eighteen
books written about the Feinne which his
son who turned a F[ree] C[hurch] burnt.

It is somewhat ironic that such religious short-sightedness shown by a convert to the Free Church of Scotland should destroy such a treasure of Gaelic oral traditions collected by a presumably devout catechist. One can only imagine Carmichael’s expression when he heard about such a lamentable loss.

References:
Carmina Gadelica ii, p. 375
CW 105/2 f. 12r, CW 105/5 f. 18v and CW 105/10 f. 25v
For Am Bròn Binn, see Carmina Gadelica v, pp. 86–105

Image: Celtic Cross