Hebridean Waulking Songs: An Index to Campbell and Collinson's 'Hebridean Folksongs'

Tha sinn air a bhith ag obair air na h-òrain luaidh a chruinnich Alasdair, agus mar chuideachadh chuir sinn clàr beag ri chéile ás na trì chlàir eadar-dhealaichte dha na trì leabhraichean Hebridean Folksongs a dheasaich Iain Latharna Caimbeul agus Frangag Collinson (Oxford: Oxford University Press, 1969–81). Tha na leabhraichean rud beag duilich an ùisneachadh as ’aonais. Co-dhiù, seo thugaibh e: tha sinn an dòchas gum bi an clàr feumail – ’s dòcha gun cuir sinn ris fhathast! Tha ainm no ciad loidhne an òrain ’ga leantainn le àireamh an leabhair anns a bheil e, an uair sin àireamh an òrain ann an litrichean Ròmanach, agus mu dheireadh àireamhan nan loidhnichean.

We’ve been working on the waulking songs which Alexander collected, and to help us we compiled a little index out of the three separate indices for the three volumes of Hebridean Folksongs edited by John Lorne Campbell and Francis Collinson (Oxford: Oxford University Press, 1969–81). The books are a bit difficult to use without one. Here it is: we hope it might be of use, and perhaps we might extend it still! The name or first line of the song is followed by the number of the volume in which it is found, then the song number in Roman numerals, and finally the line numbers.

Co-chur de na clàir dha Hebridean Folksongs i–iii

A synthesis of the indices to Hebridean Folksongs, i–iii

A bhean ud thall a nì an gàire: HF3, cii, 468–86

A bhradag dhubh a bhrist na glasan: HF2, lxviiib, 1105–24

Ach a Mhaighread nan cuireid: HF3, cv, 559–668                                               

Ach a Mhurchaidh òig ghaolaich: HF2, xlii, 105–50

Ach, òganaich laghaich: HF3, xciiib, 140–63

A Dhia! ’s gaolach liom an gille:   HF2, lxviiia, 1077–1104

A Dhòmhnaill Dhuinn, ma rinn thu m’eucoir: HF3, cxvia, 1095–1116

Ailein, Ailein, ’s fad’ an cadal: HF1, xxxvi, 1263–94

Ailein Duinn, o hó hi, shiubhlainn leat: HF1, i, 1–46

Alasdair mhic Colla gasda: HF2, lxxi, 1169–85

Am Bròn Binn: HF2, xli, 1–68; 69–104

A Mhic a’ Mhaoir, ’s daor do shùgradh: HF2, lxxv, 1361–92

A Mhic Iain ’ic Sheumais: HF3, civ, 493–558

An Coire Riabhach: HF2, lxxxv, 1590–1604

An robh thu ’sa bheinn?: HF2, lxxix, 1481–4

An Spaidearachd Bharrach: HF2, lxviii, 1077–1124

A phiuthrag ’s a phiuthar: HF2, lxxiia, 1186–1211

Ar leam gura h-i ghrian ’s i ’g éirigh: HF2, lxix, 1125–37

B’ annsa Seathan a’ falbh sléibhe: HF2, xlvi, 227–79

Bean a’ chuailein chuachaich chlannaich: HF2, lxivb, 898–926

Bha mis’ a raoir air an àirigh: HF2, xlviiia, 406–36

Bhean ud thall, gu dé th’air t’aire?: HF1, xvi, 568–96

Bheir soiridh, soiribh bhuam: HF3, cxxxiv, 1677–87

Cailin mise, buachaill’ thusa: HF2, xlviia, 280–315

Cà na dh’fhàg thu m’fhichead gini?: HF3, cxxviii, 1585–1600

Cha déid mi a Chille Moire: HF2, lxi, 797–806

Cha déid mi do dh’fhear gun bhàta: HF3, cxxv, 1483–1532

Cha déid mise, cha déid mi: HF1, xxxiii, 1158–85

Cha déid Mòr a Bharraigh bhrònaich: HF2, lxvii, 994–1072

Cha dìrich mi an t-uchd le fonn: HF1, xxiv, 857–87

Chaidh mi do’n bheinn ghabhail fradhairc: HF1, xxviii, 984–1019

Chaidh mi ’na ghleannain a’s t-foghar: HF2, xlix, 467–87

Chaidh mis’ a dh’Eubhal imprig: HF2, lxii, 807–39

Chaidh mo lothag air chall: HF3, cxxvi, 1533–66

Chaidil mi a raoir air an àirigh: HF2, xlviiib, 437–66

Chailin òig as stiùramaiche (etc.): HF2, xlvii, 280–405

Cha labhair mi’n t-òran: HF1, xxx, 1052–91

Chan e uiseag a dhùisg mise: HF2, lvi, 712–27

Chan eil falt orm air fuireach: HF1, xxxiv, 1186–1217

Chan eil mi gun mhulad orm: HF3, cxxvii, 1567–84

Chan eil mi gun nì air m’aire: HF1, v, 143–96

Chan fhan mi ’m Mòrair nas fhaide: HF2, lvb, 701–11

Chatriana a dh’fhalbhas gu banail: HF2, lxiii, 840–68

Chì mi ghrian ’s i falbh gu siubhlach: HF2, lixa, 757–63

Chuala mi ’n dé sgeul nach b’ait liom: HF2, lxx, 1138–68

Chuir iad mise ’n ceann na cléitheadh: HF2, lxxxiii, 1532–42

Chunnaic mi an t-òg uasal: HF3, cviii, 775–808

Chunnaic mise mo leannan: HF3, cxviii, 1185–1250

Chunnaic Rìgh Bhreatainn ’na shuain: HF2, xlib, 69–104

Ciad soiridh bhuam dhachaigh: HF3, ciii, 487–94

Coisich, a rùin: HF2, lxxiv, 1261–1360

Có nì mire rium?: HF3, cxxix, 1601–12

Có sheinneadh an fhìdeag airgid?: HF3, xxxii, 1732–1831 (cf. Siubhlaidh mi ’s fàgaidh mi ’m fearann)

Craobh an iubhair: HF1, xxxv, 1221–65

Craobhan ó, hoireann o ho: HF2, liii, 614–62

Cumha banntrach Shanndraigh: HF3, cxvi, 1095–1138

Dh’éirich mi gu moch Diluain: HF3, xcix, 326–53

Dh’éirich mi moch madainn àlainn: HF1, xxix, 1020–51

Dh’éirich mi moch madainn Chéitein: HF2, li, 525–92

Dh’éirich mi moch madainn earraich: HF2, lxxvi, 1393–1416

Dh’éirich mi moch madainn ghrianach: HF2, lxxxvb, 1604–29

Dh’éirich mi moch Di-Dòmhnaich: HF1, ix, 323–62

Dh’éirich mi ’s cha robh mi sunndach: HF2, liv, 664–87

Dh’fhalbh mo rùn bho chionn seachdain: HF3, cvii, 707–74

Dh’fhalbh mo rùn ’s dh’fhàg e ’n caladh: HF3, cx, 839–54

Dhìrich mi suas an Coire Riabhach: HF2, lxxxva, 1590–1603

Dhòmhnaill òig mhic Dhòmhnaill mhic Ruairi: HF1, xxi, 747–94

Di-Sathairne ghabh mi mulad: HF1, vii, 223–73

E ho a hó, ’s trom an dìreadh: HF2, lx, 788–96

Éisdibh beag a staigh mas àill leat: HF2, xlviib, 316–34

Eudail a Rìgh! bu mhi brònag: HF2, liiib, 633–62

Fhir a’ chinn duibh: HF2, lxxxvii, 1643–75

Fhir bhuidh’ an deagh nàdair: HF3, cxxiii, 1415–44

Fliuch an oidhche nochd ’s gur fuar i: HF2, lxvb, 949–73

Ged is grianach an latha: HF2, xliv, 175–94

Gu dé nì mi nochd ri m’ nàire?: HF2, lxxviii, 1473–80

Gura h-e mo ghaol an t-Iain: HF2, lxxx, 1485–90

Gura mise tha fo éislein: HF1, xviii, 626–50

Gura mise tha fo ghruaim: HF3, xcix, 326–53

Gura mise tha fo ghruaman: HF1, xiv, 476–531

Gura mise tha fo mhulad air an tulaich luim fhuair: HF1, xxvi, 922–65

Gura mise tha fo mhulad air an tulaich, ’s mór m’éislein: HF3, cxviiid, 1251–76

Gura mise tha fo mhulad, ged nach urrainn dhomh innse: HF3, cxxiv, 1463–82

Gura mise tha fo mhulad, ’n tìr a’ mhurain ’s an t-sìobain: HF3, cxx, 1315–34

Gura mise tha fo mhulad ’s mi air tulaich na buaile: HF1, xii, 409–42

Gura mise tha gu tinn: HF3, xcix, 303–25

Gura mise tha làn airteil: HF1, xiii, 443–75

Gura mis’ tha fo mhulad, air là…: HF3, cxvib, 1117–38

Gura mis’ tha fo mhulad, giùlain culars Rìgh Deòrsa: HF3, cxxii, 1343–90

Gura mis’ tha fo mhulad, ’s mi air uilinn nam frìthbheann: HF3, cxixb, 1293–1314

Gura mis’ tha fo mhulad, tha lionn-dubh air mo lìonadh: HF3, cxixa, 1275–92

Gura muladach mi am bliadhna: HF3, cxv, 1057–86

Gur h-e mo ghille dùbhdhonn: HF3, cxvii, 1139–84

Hó, mo nighean dubh, till, till: HF3, cxii, 899–904

Hug hoireann ó, ’s m’aighear i: HF3, cxxxi, 1618–27

Hùgan nan gù, théid mi dhachaigh: HF2, lva, 688–700

Latha bha mi ’n lic Dhùn Bheagan: HF2, lxxxviiic, 1700–18

Latha bha ’n Ridire ag òl: HF3, lxxxix, 1–23

Latha dhomh ’s mi falbh an fhàsaich: HF2, xlviic, d, 335–405

Latha dhomh ’s mi falbh an fhraoich: HF3, cvi, 669–706

Latha dhomh ’s mi ’m Beinn a’ Cheathaich: HF1, xxxvii, 1295–1330

Latha dhomh ’s mi ’n Caolas Rònaigh: HF2, lxxviia, 1417–31

Lìon mulad, lìon mulad: HF3, xcviii, 279–302

Marbhaisg air a’ mhulad, ’s buan e: HF1, xxii, 795–827

Mhaighread chridhe, nighean an Leòdaich: HF2, lxxviib, 1432–72

Mhic Iarla nam bratach bàna: HF3, cii, 468–88

Mhic ’ic Ailein seasgair sìobhalt’: HF3, cxxxii, 1628–53

Mhurchaidh bhig, a chinn a’ chonais: HF3, ci, 385–467

Mi dualach, mi donn: HF1, xix, 651–76

Mìle marbhaisg air a’ ghaol: HF3, xcii, 101–19

Mo rùn Ailein: HF2, lxxvi, 1393–1416

Mo shùil silteach, mo chridhe trom: HF2, lviii, 734–56

Mulad is lionn-dubh, tha gruaim: HF3, lxxxix, 24–51

Murchadh an Éirinn, ’s mise bhean bhochd: HF2, lxxxib, 1504–18

Nach fhreagair thu, Chairistiana?: HF1, iv, 116–42

Nàile! ’s toil leam an gruagach: HF3, cxxiv, 1145–62

Nighean chruinn donn, dhut is éibhinn: HF1, xxv, 888–921

Nighean donn bheadarrach, ho rò: HF3, cxxx, 1614–17

Nighean dubh, nighean donn: HF2, lxxxviiib, 1686–99

Nighean ud thall, bheil thu ’t’fhaireachadh?: HF1, iii, 84–115

’N robh thu ’sa bheinn?: HF2, lxxix, 1481–4

O, ’s e mo ghaol an Anna: HF2, lxiv, 869–926

O, daonnan, tha mi deònach: HF3, cix, 809–39

O hao, o hao, ’s mi fo mhìngean: HF3, cxv, 1011–93

O, ’s fhada bhuainn Anna: HF3, cxi, 855–8

O, ’s toil leam an nìghneag: HF3, cxxiv, 1445–82

Och nan och, ’s mar thà mi nochd: HF3, cxvii, 1167–84

Òganaich dhuinn a rinn m’fhàgail: HF3, cxxxiii, 1654–76

Òganaich ùir a’ chùil teudaich: HF3, cxiii, 905–86

Òran Luadhaidh le Màiri nighean Alasdair Ruaidh: HF1, xvii, 597–625

Phiuthar chridhe, chomainn chléibh: HF3, cxvi, 230–1

Rinn mi mochairigh gu éirigh: HF1, viii, 274–322

’S a mhic an fhir bho Ghleann Lìobhann: HF3, cxxi, 1335–52

’S anmoch gum facas an raoir: HF3, ci, 405–35

’S ann an raoir nach d’fhuair mi ’n cadal: HF3, cxvii, 1139–66

’S ann Diluain a rinn sinn gluasad: HF3, cxv, 1066–94

’S bochd an nochd na bheil air m’aire: HF1, i, 1–46

Seathan mac Rìgh Éirinn: HF2, xlvi, 227–79

’S e Mac Aoidh an duine treubhach: HF1, xxxv, 1218–62

’S e mo ghaol, mo ghràdh an ainnir: HF2, lxiva, 869–97

’S fhada bhuam a chì mi’n ceò: HF1, xxxviii, 1331–48

’S fhada leam do dhàil, a Dhòmhnaill: HF3, cxv, 1011–36

’S fhad an sealladh bhuam chì mi: HF2, lx, 788–96

’S fliuch an oidhche ’n nochd ’s gur fuar i: HF1, x, 363–78

’S fliuch an oidhche ’n nochd ’s gur fuar i: HF2, lxxivb, 1322–60

’S ’ga innse cha déid mi: HF3, cxxi, 1335–42

Shuidh mi air cnocan an tiùrr: HF3, xc, 52–78

’S i nochd a’ chiadh oidhche ’n fhoghair: HF1, xv, 532–67

Siubhlaidh mi ’s fàgaidh mi ’m fearann: HF1, xxxii, 1128–57

Siuthadaibh, siuthadaibh, a mhnathan: HF1, xvii, 597–625

’S mi dol timcheall na dòirlinn: HF2, xliii, 151–74

’S mi ’m aonar air buail’ a’ lochain: HF2, lixb, 764–87

’S mi ’m aonaran am Beinn a’ Cheòthain: HF1, xxvii, 966–83

’S mi ’nam shuidh’ air an leathad: HF3, xcv, 204–29

’S mi ri dìreadh ’san dùbhghlaic: HF3, xcv, 194–203

’S mise bhean bhochd, chianail, dhuilich: HF2, lxxxia, 1491–1503

’S mise bhean bhochd, chianail, thùrsach: HF1, ii, 47–83

’S mise chunnaic an t-iaonadh: HF1, xl, 1373–1406

’S mise ’s daor a cheannaich: HF1, xx, 677–746

’S mise nach eil fallain: HF3, xcvii, 232–61

’S moch an diugh a rinn mi éirigh: HF1, xxxi, 1092–1127

’S moch an diugh a rinn mi éirigh: HF2, lxva, 927–48

’S muladach mi o chionn seachdain: HF2, lxxiii, 1244–60

’S muladach mi ’s mi air m’aineoil, HF1, xxiii, 828–56; HF3, xxii, 1832–71

’S muladach, ’s muladach thà mi: HF3, cxiv, 987–1010

’S muladach truagh, ’s cianail thà mi: HF2, lxxxii, 1518 –31

Sneachda ’ga chur air na beannan: HF2, liiia, 614–32

’S tìm dhomh bhith falbh, bhith cur umam: HF2, lxxxiva, 1543–56

Stoirm nan gobhar ri taobh na h-abhann: HF2, lvi, 712–27

’S toil liom, ’s toil liom: HF2, lxxxviiia, 1676–85

’S trom an dìreadh: HF2, lx, 788–96

’S truagh nach robh mi air a’ bhàta: HF3, cxi, 855–98

Tàladh Dhòmhnaill Ghuirm: HF2, lxix, 1125–37

Tha mi dubhach, trom, deurach: HF3, cxxxv, 1704–31

Tha mo ghaol air Catriana: HF3, xciv, 164–93

Tha mulad, tha mulad, tha lionn-dubh orm fhéin: HF3, cv, 559–668

Tha mulad, tha mulad, tha mulad is arteal: HF3, c, 354–84

Tha ’n latha ’n diugh gu fliuch fuaraidh: HF1, vi, 197–222

Tha ’n oidhche nochd fuar, ’s i reothadh gu cruaidh: HF1, xxxix, 1349–72

Tha an oidhche nochd fuar, tha i cruaidh le frasan: HF2, xlv, 195–226

Tha caolas eadar mi is Iain: HF2, l, 488–524

Tha ’n crodh an diugh dol air imprig: HF2, lvii, 728–33

Tha ’n t-uisg’, an ceò, air na beannan: HF2, lii, 593–613

Tha sneachd air na beannaibh Diùrach: HF2, lxvi, 974–93

Thogainn fonn gun bhith trom: HF3, cvi, 669–704

Thug an latha gu dìle: HF3, cxxxv, 1688–1703

Thug mi gaol do’n nighinn duinn: HF1, xi, 379–408

Thug mi ’n oidhche, ge b’fhad’ i: HF3, xciii, 120–63

Trom òr o chalainn: HF3, xcvii, 232–78

Turadh am muigh: HF2, lxxxvi, 1630–42

Turas a chaidh Rìgh Artair ’s a shluagh: HF2, xlia, 1–68

An April Fool gone wrong?

In the national census taken on the 2 April 1871, Alexander Carmichael is recorded as living in Trumaisgearraidh Manse in the north-east of North Uist. Making up the household were his wife Mary Frances; their 7-month old daughter Elizabeth or Ella; Alexander’s 17-year old niece Catherine Carmichael from Lismore, clearly staying with them in order to help with the new baby; their 22-year old domestic servant Catherine MacAulay; and their 18-year old nurse Mary MacInnes, both local girls from North Uist. The Carmichaels’ other child, three-year old Alexander or Alec, was then staying with their good friend John MacDonald (1826–88) at nearby Newton Farmhouse. Recorded separately as head and only member of his own household, but also living in the manse, was the minister, the Rev. Donald Maclean (c. 1835–1914), a bachelor from Tiree.

The Carmichaels had not been living at Trumaisgearraidh for long. The young family had probably moved there from Alexander’s bachelor lodgings in Lochmaddy soon after they had returned from their stay in Lismore, where Ella was born on 9 August 1870. The first mention of Trumaisgearraidh in Carmichael’s papers dates from 21 November 1870: there, in the evening, Carmichael recorded two songs from ‘Mr Ranald Macdonald Taransay Harris’ [CW116/132–3]. Ranald or Ronald MacDonald (c. 1830–1913), sheep farmer, Paible House, had shown Alexander round the island during his visit there earlier that summer.

Less than six months later, however, on the 15 May 1871, Alexander Carmichael is recorded as writing a letter saying that he is preparing to leave Trumaisgearraidh Manse [NRS GD403/90/1]. What has happened in the meantime? A recently discovered note in the Robert Craig Maclagan MSS in the School of Scottish Studies suggests why the Carmichaels might have made such a hasty move.

The note forms part of a detailed, illustrated, and rather idiosyncratic folklore tour through Glen Lonan east of Oban, a beautiful part of Lorn then well-known for its Ossianic connections. The tour was undertaken on 20 May 1895 by the Rev. Niel Campbell (1850–1904), minister of the nearby parish of Kilchrenan and Dalavich, who, between 1893 and 1898 collected lore for the Edinburgh surgeon Robert Craig Maclagan (1839–1919), himself compiling a vast archive of Highland tradition, custom, and belief for the Folklore Society in London.

The Rev. Campbell’s guides at the farm of Torinturk in the glen were ‘two brothers of the name of Morrison from Uist. These are on the point of leaving it. I forget their Christian names but call them A. M. and B. M. respectively’ [Maclagan MS 1260, ‘1’]. After a spell as a sailor, John Morrison (c. 1842–1909) had turned to diamond mining in South Africa, making enough money to take on the lease of the farm of Torinturk with the help of his unmarried brother Donald John (b. c. 1843). On 21 January 1882 John had married Marion MacVicar (b. 1857) from Boraraigh. In addition to a boy who had died in infancy, the couple had six sons when the minister paid his visit: nine-year old John, Alexander or Sandy, Neil, Donald John, and two-year old William.

Among the items Campbell recorded was the following, from ‘B. M.’:

Latha-na-gogarach [Campbell,with his Perthshire Gaelic, has misunderstood gocaireachd here]

This was reciter’s vocable for what we call in Perthshire Latha na cuaig [‘the day of the cuckoo’]. He told a story of Mac-ill-mhìcheil [Carmichael] a folk lore collector who sent a minister to whom he (reciter) was a servant air gnothach na cuaige [‘the cuckoo’s business’] but the story was only to effect that the minister having been sent to [the] factor could never forgive Carmichael. Collector notes it for vocables only.

[marginal note: Reciter thinks minister was fully justified in being irreconcilable.]

[Maclagan MS 1260, ‘16’]

The Morrisons had been brought up in Bhalacuidh or Vallaquie, North Uist, just across the little ford of Faoghail Bhalacuidh from Trumaisgearraidh. Seventeen-year old Donald John is recorded as living there in the 1871 census: he must therefore be Campbell’s ‘B. M.’

Carmichael certainly knew the family. He recorded a New Year’s Blessing, Beannachadh Bliadhna Ùir, from their mother Ann Morrison née Ross (c. 1811–93) from Skye [Carmina Gadelica i, 158–9], as well as Mo ghaol, mo ghaol, mo ghaol fhéin thu, a praise song to her future husband by Janet MacLeod, second wife of Malcolm MacLeod of Raasay, better known as Baintighearna Dhubh Osgaig, whom Johnson and Boswell met during their 1773 tour of the Hebrides [CW87/37]. This item was recorded on 14 September 1885, when Carmichael was back in Uist and Barra for an autumn visit. Alexander Carmichael must have been deeply moved by the song: he inscribed its first verse on the frontispiece of the copy of Carmina Gadelica he presented to his wife. From Ann’s husband John (b. 1805) he wrote down a little ‘praise-poem’ for a ‘good husbandman, diligent and God-fearing’, Mac Shiamain [CG iv, 320–1]. Carmichael also may have visited his son John in Torinturk itself, maybe during one of his visits to Taynuilt: the very last item in the last volume of Carmina Gadelica is a list of the names the farmer had given his cattle [CG vi, 271]. On the other hand, he may have visited the family in Edinburgh after they had left Torinturk and moved to Newbattle Terrace, Morningside: this may be implied by a piece of oral tradition telling of how John’s son Alexander (1886–1915) showed Carmichael a piece of Ossianic lore he had written down while on holiday at Rucaidh in North Uist.

If the account of ‘B. M.’ is true, Alexander Carmichael had sent the Rev. Donald Maclean on an April Fool’s errand to the factor of North Uist, none other than his friend John MacDonald of Newton, who had occupied the post since 1855 when Sir John Orde purchased the estate. A newcomer to the parish – he had been ordained on 13 May 1869 – Maclean would have been none too happy about being made the butt of a joke by his new lodger, not just in front of the factor but before the entire local community. We might go further and suggest that Maclean could not suffer Carmichael to live in the house with him any longer, and gave him and his family their marching orders. One wonders what Mrs Carmichael, faced with the prospect of homelessness with a young son and a new baby, thought of her husband’s wayward sense of humour. When the census taker visited the household on 2 April, he may have detected a certain froideur in the atmosphere at Trumaisgearraidh Manse.

A final thought: on CG ii, 74–5, is a protective charm, Am Fionn-Faoilidh, ascribed to ‘Peigidh Maclean’, probably Margaret Maclean (b. c. 1794), of Trumaisgearraidh, North Uist. Evidence from the notebooks, however, suggests that the original was obtained, under the title Òra Ceartais or ‘Charm for Justice’, from Mary Stewart (c . 1801–77), ‘Màiri Bhreac’, the dairywoman from Malacleit who, on 19 March 1877, shortly before her death, gave Carmichael eight charms [CW108/6]. In the original ‘blueprints’ for Carmina Gadelica, the charm is also ascribed to Màiri Bhreac [CW124 fos.2,5]. There is no mention of Peigidh Maclean. Could it be that the reascription to an old woman in Trumaisgearraidh of the charm, with its pledge to ‘drain wrath empty’, ‘to preserve to me my fame’, and to come between ‘ill-will or ill-wish in mine enemy’, is a private joke by Carmichael and his family, remembering his own experience nearly three decades earlier at the hands of the unamused local minister?

And two final connections: firstly, working as the nurse for the Morrisons of Torinturk for a year around 1893 was the great traditional singer Marion Campbell (1868–1971), Mòr bean Néill, mother of Bean Eàirdsidh Raghnaill and grandmother of Rona Lightfoot. Donald Archie Macdonald recorded her praising John Morrison of Torinturk (‘’S ann a bha an duine còir’) on SSS SA1967/136.

Secondly, just before Mòr left Torinturk, the Morrisons had another baby son. William (1893–1961) was better known as ‘Shakes’ Morrison, hailed by Chips Channon as the great white hope of the Conservative Party in the early thirties, Speaker of the House of Commons between 1951 and 1959, and Governor-General of Australia for the year until his death. The title chosen by the only Gaelic-speaking Speaker: Viscount Dunrossil of Vallaquie, North Uist.

Image: Trumaisgearraidh Manse and the now roofless Telford Church, last used in 1941. Ar taing dha Iain Eàirdsidh Iain an Dùin a bha cho coibhneil ann a bhith ag innse dhuinn mu eachdraidh na sgìre is sinn air ar cuairt.

Additional Reference: Peter Morrison, ‘Alexander Carmichael and the Morrisons of Rucaidh’ in Domhnall Uilleam Stiùbhart (ed.), Alexander Carmichael: Life and Legacy (Port of Ness, 2006), 181–2.

Objects in Focus: Snuff Mulls



 ©Carsten Flieger

In the Carmichael Collection housed at the West Highland Museum, Fort William there are a number of snuff mulls. These were made from various materials: horn, bone, ivory, wood, stone, sea-beans (the larger entada gigas) and were used to carry snuff. The mulls in the photographs are all made from horn. 

 ©Carsten Flieger

Snuff was extremely popular in Scotland during the 17th and 18th centuries, and was used by both men and women, rich and poor. The photographs show the traditional conical style with a lid (unfortunately only one lid) and the other style was a barrel-shaped container. These snuff mulls were for personal use and could be carried around in your pocket but they were gradually replaced by boxes. There were larger mulls that were used communally, and these often had wheels on the base to pass them easily around the table. A ram's head with both horns was popular for table mulls and occasionally the hoof of a horse would be used! 

 ©Carsten Flieger

The snuff mulls came in all shapes and sizes but the most popular were made from a ram's horn and maintained the curl. In the photo below the decoration is quite striking, a bird's head with a precious stone for the eye and, on top there is silver plating with AD 1792 inscribed. The lids were used to keep the container as airtight as possible as tobacco dries up very easily when exposed to air.  


 ©Carsten Flieger

So what exactly is snuff? It is a pulverised tobacco that is insufflated, or snuffed, through the nose. There were two main methods for taking the snuff, outlined here by D.F.N. Harrison: Some will transfer a pinch direct from snuff-box to nostril, while others use a silver spoon to convey it from the back of the hand to the nostril. 

 ©Carsten Flieger

It was commonly believed that snuff was great for curing certain ailments, particularly for diseases of the head (toothache, decongestion, bad breath). In CW110/2 there is a great example of the 'curative power' of snuff:

Cure – A crofter woman in Cnoc an torrain was winnowing bere on the knoll when a grain of bere went in her ear. Her friend tried to extract the grain of bere from the womans ear but failed. Part of the awn was still attached to the spiligean and after its manner its always pushed forward. The ear became inflamed and the woman was suffering much She noticed the Dotair Ban (Dr Alexander Macleod passing and she ran out to meet him and described her condition. He put a large dose of snuff on his dearna – palm and requested her to sniff it all up. She did so while he took a firm hold of her nostrils. She sniffed and  sniffed and sniffed again and at last threw the grain of bere out some five feet away.

Snuff was so closely linked with Scotland that in England a wooden effigy of a Scotsman in full Highland dress was often found outside tobacco shops!

References
CW110/2

Harrison, D.F.N. 'Snuff: Its Use And Abuse', The British Medical Journal , 2:5425 (1964), pp. 1649-1651
Images
Carsten Flieger

Objects in Focus: Sea-beans

 


Astrocaryum ©Carsten Flieger

The sea occasionally tossed up materials that were incorporated in the Hebridean way of life. Sea-beans that travelled across the Atlantic from the West Indies were washed up on the western shores of Ireland, Scotland, Cornwall, Norway, Iceland and very occasionally France, Spain, The Netherlands and Denmark.

Caesalpinia bonduc ©Carsten Flieger

So what exactly are these beans? These tropical disseminules can be seeds, complete or incomplete fruit, or seedlings that have the capacity to drift for at least one month in seawater. They represent many things to many people: For the romantic, the disseminules are messengers from exotic lands; for the men of the sea, they represent victory over an ancient foe; for the superstitious they represent a gift from the gods; and for the botanist, they are the end product of a plant dispersal mechanism. 

Merremia discoidesperma ©Carsten Flieger

While the larger beans, entada gigas or Mary hearts, are recorded as having a practical use as snuff boxes, the smaller beans were most popular as birthing amulets. While the sea-beans in Scotland were heavily associated with the Virgin Mary and openly consecrated by Catholic priests, in Norway and Denmark there seems to be no Christian connection but a link to Freyja, the fertility goddess. The fact that both Norway and Scotland used them as childbirth amulets could be related to the impact of the Vikings.

Entada gigas ©Carsten Flieger

Entada gigas –

Cnò Mhoire (Scotland)

Lausnarsteinn (Iceland)

Løsningsstein (Norway)

Vitunyra (Faeroe Islands)

Vættenyre (Denmark)

Zeehart (Netherlands)

We can see from the various languages the associations – delivery stone, Mary heart or sea heart.

These photos are from the Carmichael Collection at the West Highland Museum, a number of which are on display if you fancy popping in. The museum was quite lucky as the leading world expert paid them a visit and identified all the beans in their collection!

Mucuna sloanei ©Carsten Flieger

The birthing amulet in Gaelic was referred to as the airne Moire Mary’s kidney and it was generally the smaller beans Caesalpinia. The Caesalpinia was highly prized as it was rarely found, perhaps owing to its colour. Midwives would carry the amulet with them and offer them to women in labour. Carmichael notes that 'every nurse has one which she places in the hand of the woman to increase her faith and distract her attention. It was consecrated on the altar and much venerated'. The merremia was also extremely popular as an amulets as it has a naturally occurring cross and was believed to be sacred.

Caesalpinia ©Carsten Flieger

In the Carmichael Collection we have an airne Moire mounted in silver that was presented to Carmichael by Neill Macgilleonain, the nearest living representative of the old MacNeills of Barra in 1869. This was a particular mark of favour towards Carmichael as amulets were rarely acknowledged let alone parted with. A second amulet, similarly mounted in silver, is in the National Museums of Scotland, Edinburgh and can also be connected to the Macneil family as their motto ‘Vincere aut mori’ is inscribed on the silver.
Next time you're on the beaches of the Western Isles keep an eye out! After some windy weather would be ideal to go looking and they can generally be found along the high tide line, in amongst the seaweed. If you find one, send us a photo!

References

CG, ii, 225.

Gunn, C.R. and Dennis, J.V. World Guid to Tropical Drift Seeds and Fruits (Kreiger Publishing Company, 2006)

Nelson, C.E. Sea beans and nickar nuts: a handbook of exotic seeds and fruits stranded on beaches in north-western Europe (Botanical Society of the British Isles, 2000)

Images

Carsten Flieger