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.