Volume 2 — CHAPTER XLV. (continued 2)

Translated by Macpherson thus:—

“From the wood-skirted waters of Lego ascend at times grey-bosomed mists; when the gates of the west are closed, on the sun’s eagle eye. Wide over Lara’s stream is poured the vapour dark and deep; the moon like a dim shield, is swimming through its folds. With this, clothe the spirits of old their sudden gestures on the wind when they stride from blast to blast along the dusky night. Often, blended with the gale, to some warrior’s grave, they roll the mist, a grey dwelling to his ghost until the songs arise.”

Any reader who understands the Gaelic must allow, without hesitation, that while this is a free it is a fair rendering of the original; while he will be constrained to add that in point of force and elegance the Gaelic is superior to the English version. Many of the expletives in Gaelic are not rendered in English at all, and these add largely to the poetic force and beauty of the former. The orthography of the Gaelic will be seen to be most uncouth and unphilosophical. “Linna” for “Linne” has no principle to warrant it; so with “oicha” for “oidhche,” “Gellach” for “gealach,” “cruaim” for “gruaim,” “taisin” for “taibh-sean.” Then there are no accents to guide the reader except that the acute accent is used in such extraordinary words as “tón,” “fón,” which are written for “tonn,” “fonn.” Altogether it would appear that the writer of the Gaelic of this book of Temora was to a large extent unacquainted with Gaelic orthography, and was unable to write the Gaelic language accurately. The orthography is, indeed, a mere jumble. Still the fact is an interesting and significant one as connected with the whole history of the Ossianic poetry that, at so early a period, Macpherson should have given, as a debt which he felt to be due to the public, a large specimen of the original of one of his poems. If there is any cause of regret connected with the matter, it is that he did not let the country know where he found these poems, and refer others to the sources whence he derived them himself. These have never been discovered by any body else, although numerous pieces of Ossianic poetry are well known in the Highlands to the present day.

There were various versions of Macpherson’s collection, but the most interesting of all was the Gaelic original of the whole poems published in 1807. In this edition a Latin translation was furnished by Mr Robert M’Farlane. The book is a very handsome one, and in every way creditable to its editors. Mr M’Lachlan of Aberdeen revised the Gaelic, and no man was more competent for such a duty. The introduction to the edition of 1818 is understood to have been written by an excellent Gaelic scholar, the late Rev. Dr Ross of Lochbroom, and is an eloquent and powerful composition. Several translations of Ossian’s poems have appeared, but the interest of the work is mainly associated with the name and labours of James Macpherson.

Smith’s Sean Dana.

In 1780 appeared a volume of Ossian’s Poems, translated and edited by the Rev. John Smith of Kilbrandon, afterwards the Rev. Dr Smith of Campbeltown. The volume is entitled “Gaelic Antiquities, &c.,” containing, among other things, “A Collection of Ancient Poems, translated from the Gaelic of Ullin, Ossian, &c.” Dr Smith was an admirable Gaelic scholar, as was evidenced by his translation of a portion of the Scriptures into that language, and his metrical version of the Gaelic Psalms. The work before us is a work highly creditable to Dr Smith’s talents and industry, and although he complains of the reception which his efforts on behalf of Gaelic literature met with, it is still prized by Gaelic scholars.

In the year 1787 appeared the Gaelic version of the same poems in an octavo volume, entitled, “Sean Dana le Oisian, Orran, Ulann, &c.” It is a pity that the two versions did not appear simultaneously, as there have not been wanting those who have charged Dr Smith, as was done in the case of Macpherson, with composing himself much of the poetry which he gives as Ossian’s. The same has been said of another collector of the name of Kennedy, who collected a large number of poems which now lie in MS. in the Advocates’ Library in Edinburgh; but it is a curious fact that some of the pieces which Kennedy is said to have acknowledged having composed, can be shown to be ancient.

Dr Smith’s collection begins with the poem called “Dan an Deirg,” the Song of Dargo, or the Red Man. It is a famous song in the Highlands, as is indicated by the proverbial saying, “Gach dàn gu dàn an Deirg,” Every song yields to the song of Dargo. It was sung to a simple, touching air, which is still known. This poem is given by Dr Smith in two sections, entitled severally, “A’ cheud chuid,” and “An dara cuid.” The song is given by the M’Callums (referred to below), but it is most perplexing that not one word of their version agrees with Dr Smith’s. Their version is manifestly of the ancient form and rhythm, with the usual summary at the head of it given by Gaelic reciters ere beginning one of their songs. None of this is found in Dr Smith’s version, which is cast very much in the mould of Macpherson’s Gaelic Ossian. Mr J. A. Campbell, in his Popular Tales of the Highlands (vol. iii., p. 51), gives a few lines of the lament of the wife of Dargo for her husband, but they do not correspond in one line with the version of Dr Smith. The same may be said of Dr Smith’s “Diarmad,” which is entirely different from all the existing versions of the same poem. The versions of the Dean of Lismore and of Gillies (mentioned below) are identical, and so are to a large extent other existing versions taken down from oral recitation, but Dr Smith’s differs largely from them in locality, matter, and rhythm. It removes the story of the death of this Fingalian hero from Glenshee to Sliabh Ghaodhail, in Kintyre. At the same time, it is quite possible that different poems existed bearing the same name; and Dr Smith’s poems are compositions of decided excellence. They add much to the stores of the Gaelic scholar, and the English translation is done with a skill little inferior to that of Macpherson himself.

Other Collections of Ossianic Poems.

The earliest collector and publisher of the poems of Ossian was Mr Jerome Stone at Dunkeld, who furnished the Scots Magazine in 1756 with a translation in rhyme of “Bàs Fhraoich,” or the Death of Fraoch. Stone did not give the Gaelic original of this or of any other of his collections, but they were found after his death, and a selection of them is printed in the Report of the Highland Society on Ossian. A Mr Hill, an English gentleman, made some collections in Argyleshire in 1780; and several pieces were published by a bookseller of the name of Gillies at Perth, who published an excellent volume of Gaelic poetry in 1786.

Gillies’s pieces have the true ring of the ancient poetry of the Highlands, and are in many cases to be found floating still among the traditional poetry of the people. The Ossianic pieces are numerous. They are—“Suiridh Oisein air Eamhair àluinn,” the Courtship of Ossian and Eviralin; “Comhrag Fhinn agus Mhanuis,” the Conflict of Fingal and Manus; “Marbhadh Chonlaoich le Cuchulain,” the Slaughter of Conlach by Cuchullin; “Aisling Mhailmhìne,” Malvina’s Dream; “Briathran Fhinn ri Oscar,” Fingal’s Address to Oscar; “Rosg Ghuill,” the War-song of Gaul; “Dàn na h-Inghin,” the Song of the Maiden, usually called “Fainesoluis;” “Conn mac an Deirg,” Conn, son of Dargo; “Duan Fhraoich,” the Song of Fraoch; “Cath righ Sorcha,” the Battle of the King of Sorcha; “Marbh-rann Oscair,” the Death-song of Oscar; “Ceardach Mhic Luinn,” the Smithy of the Son of Linn; “Duan a Mhuireartaich,” the Song of Muireartach; “Caoidh Dhéirdir,” Deirdre’s Lament, in which the poem given already from the old MS. of 1268 appears as a part of it. It is most interesting in this case to compare the written with the traditional poem; “Bàs Dhiarmaid,” the Death of Diarmad; “Dearg mac Deirg,” the Song of Dargo; “Teanntachd mòr na Feinn,” the great trial of the Fingalians; “Laoidh Laomuinn mhic an Uaimh-fhir,” the Song of Laomuinn; “Eairagan,” Earragon; “Na Brataichean,” the Banners; “Bàs Oscair,” the Death of Oscar; in all twenty-one fragments or whole pieces, some of them of considerable length, and almost all, if not all, taken down from oral recitation. This list is given in full, in order to show what pieces of professed Ossianic poetry could be found in the Highlands soon after the publication of Macpherson’s work by other and independent compilers. A comparison of those pieces with Macpherson’s Ossian is interesting to the inquirer in this field. The following specimen of one of Gillies’s alleged compositions of Ossian may be given here:—

Briathran Fhinn ri Oscar.

English Translation.

Address of Fingal to Oscar.

The above is a true relic of the ancient Ossianic poetry, full of power and full of life, and indicates the existence of a refinement among the ancient Celts for which the opponents of Macpherson would not give them credit. Gillies tells us that his collection was made from gentlemen in every part of the Highlands. It is perhaps the most interesting collection of Highland song which we possess.

In 1816 there appeared a collection of Gaelic poetry by Hugh and John M’Callum. It was printed at Montrose, and the original Gaelic version and an English translation were published simultaneously. The work is called “An Original Collection of the Poems of Ossian, Orann, Ulin, and other bards who flourished in the same age.” There are twenty-six pieces altogether, and the editors give the sources whence they were all derived. These are such as Duncan Matheson in Snizort, Isle of Skye; Hector M’Phail in Torasay, Mull; Donald M’Innes, teacher, Gribun, Mull; Dr M’Donald of Killean, from whom “Teanntachd mòr na Feinn” was obtained—the Doctor maintaining, it appears, that his version was a better one than that given by Gillies; Archibald M’Callum in Killean; and others who furnish “Laoidh nan ceann,” a poem found in the collection of the Dean of Lismore, as are several others of the M’Callums’ collection.

This collection is a very admirable one, perfectly honest, and presents us with some compositions of high poetic merit. The addresses of Ossian to the sun, which Macpherson declines to give in Gaelic, substituting for one of them a series of asterisks, although he gives it in English, are here given in both languages; and the Gaelic versions are perhaps the finest compositions in the book. The address to the setting sun is here given as a specimen of the M’Callums’ collection:—

Oisian do ’n Ghrein an am Luidh.

English Translation.

Ossian’s Address to the Setting Sun.

The collection of the M’Callums was a real addition to the stores of Gaelic poetry, and is most helpful in bringing to a satisfactory conclusion the whole question of the ancient Gaelic poetry of Scotland. Were there no other Gaelic compositions in existence save those pieces which this volume contains, they would be sufficient to prove the high character of the heroic poetry of the Scottish Gael for everything that constitutes true poetic power.

It would be wrong in such a sketch as this to overlook the interesting and ingenious contribution made to the discussion of the Ossianic question in the third and fourth volumes of Mr J. Campbell’s Tales of the West Highlands. The whole four volumes are full of interesting materials for the student of Gaelic literature and antiquities, but the third and fourth volumes are those in which a place is given to the ancient Ossianic poems. Mr Campbell, the representative of a distinguished Highland family, and unlike many of the class to which he belongs, an excellent Gaelic scholar, made collections on his own account all over the Highlands. He had as his chief coadjutor in the work Mr Hector M’Lean, teacher in Islay, and he could not have had a better—Mr M’Lean being possessed of scholarship, enthusiasm, and sound judgment. The result is a very remarkable collection of the oral literature of the Highlands, including selections from a large amount of poetry attributed to Ossian. This book is a truly honest book, giving the compositions collected just as they were found among the native Highlanders. We shall take occasion again to refer to the Sgeulachds, or tales, and shall only refer at present to the Ossianic remains presented to us by Mr Campbell.

Mr Campbell’s collections include most of the pieces that have been brought together in the same way, with such variations, of course, as must be looked for in the circumstances. He furnishes us with a version of the Lay of Diarmad (vol. iii., 50), having peculiar features of its own, but to a large extent identical with the versions of the Dean of Lismore and of Gillies. It is of much interest to compare this version, taken down within the last few years, with one taken down one hundred years ago, and another taken down three hundred and fifty years ago. The retentive power of human memory for generations is remarkably illustrated by the comparison. Mr Campbell also gives us “The Lay of Oscar,” “The Praise of Gaul,” “The Poem of Oscar,” and several other minor compositions, some of which had never before been printed. These, with Mr Campbell’s own disquisitions, are full of interest; but for the details we must refer the reader to Mr Campbell’s volumes.

From all that has been written on the subject of these ancient Gaelic poems of Ossian, it is perfectly clear that Ossian himself is no creation of James Macpherson. His name has been familiar to the people both of the Highlands and Ireland, for a thousand years and more. “Oisian an deigh na Feinn,” Ossian after the Fingalians, has been a proverbial saying among them for numberless generations. Nor did Macpherson invent Ossian’s poems. There were poems reputed to be Ossian’s in the Highlands for centuries before he was born, and poems, too, which for poetic power and interest are unsurpassed; which speak home to the heart of every man who can sympathise with popular poetry marked by the richest felicities of diction; and which entitles them justly to all the commendation bestowed upon the poems edited by Macpherson.

Modern Gaelic Literature.

It will be seen that a large proportion of the existing Gaelic literature of the early period is poetical. Not that it is so altogether, by any means; and if any large amount of it had come down to us, there is no reason for believing that so large a share of it would be poetical. But the prose MS. writings of the ancient Gael have, with the few exceptions already referred to, perished; and have left us with such poetical compositions as adhered to the national memory.

As we enter upon the era of printing, we are disposed to look for a more extensive literature, and no doubt we find it. But with the era of printing came the use of another language, and the Gaelic ceased to be the vehicle for carrying abroad the thoughts of the learned. Religion still continued to make use of its services, but it ceased to be the handmaid of science and philosophy.

The first printed Gaelic book which we find is Bishop Carsewell’s Gaelic translation of the Liturgy of John Knox. It is well known that Knox compiled a prayer-book for the use of the Scottish Reformed Church, and that it was thought desirable that this prayer-book should be translated into the Gaelic language for the use of the Highlanders. The translation was undertaken by Mr John Carsewell, who was appointed superintendent of the ancient diocese of Argyle, which office he filled for many years. The book was printed at Edinburgh, in 1567. The language is what is in modern times called Irish, but might in Carsewell’s time be called Scotch, for none other was written in Scotland in so far as Gaelic was written at all. There are but three copies of this book known to exist—an entire copy in the library of the Duke of Argyle, and two imperfect copies, one in the library of the University of Edinburgh, and one in the British Museum. This book was printed before one line of Irish Gaelic was printed. Extracts from the volume will be found in the Highland Society’s Report upon Ossian, and in M’Lauchlan’s Celtic Gleanings. The former extract is made to show that the names of Fingal and the Fingalians were well known in the Highlands at the period of the Reformation. In 1631 a translation of Calvin’s Catechism appeared, probably executed by Carsewell.

In 1659 appeared the first fifty of the Psalms of David in metre by the Synod of Argyle. It is called “An ceud chaogad do Shalmaibh Dhaibhidh a meadrachd Gaoidhilg,” the first Fifty of the Psalms of David in Gaelic Metre. The language of the original here is what is called Irish, although it is, as is the Gaelic of Carsewell, the ordinary written Gaelic of the period. This translation forms the groundwork of all the editions of the Psalms that have been used since in the Scottish Church. The rest of the Psalms followed the first fifty in 1694, and the Psalter of the Argyle Synod became then complete. The introduction to the little volume of 1659 details the difficulties which the authors met in converting the Psalms into Gaelic metre, one of which, they say, was the necessity of adapting them to the structure of the English Psalm tunes. How Gaelic congregational singing was conducted in the Highlands previous to this little book appearing, it is hard to say. The introduction concludes with the words, “Anois, a Legthora, dense dithcheall ann sann obair bhigse bhuiliughadh gu maith, agus guidh ar an Tighearna é feín do bheannughadh an tshoisgeil ann sna tirthaibh gaoidhlachsa, agus lasair shoilleir lán teasa do dheanamh don tsraid bhig do lasadh cheana ionta. Grasa maille roit.”

English Translation.

“And now, reader, strive to use this little work, and pray the Lord that He himself would bless the gospel in these Gaelic lands, and that He would make a bright flame full of heat of this little spark which has been now lighted in it.”

This little volume is now scarce, but full of interest to the Gaelic student.

Alongside of the Synod of Argyle, another indefatigable labourer in the same field was at work. This was Mr Robert Kirk, minister at Balquhidder. There seems to have been no Rob Roy in the district at the time, and Mr Kirk appears to have had a quiet life in his Highland parish; more so, indeed, than other Scottish ministers of the time, for he seems to have been engaged in his translation during the heat of the persecution of the Covenanters, and it was published in 1684, four years before the Revolution. Kirk is said to have been so anxious to have precedence of the Synod of Argyle, that he invented a machine for awakening him in the morning by means of water made to fall upon his face at a certain hour. His Psalter preceded that of the Synod by a period of ten years.

Mr Kirk dedicates his volume, which is published with the sanction of the Privy Council, and with the approbation of “the Lords of the Clergy, and some reverend ministers who best understand the Irish language,” to the Marquis of Athole, &c., of whom he says that his “Lordship has been of undoubted courage and loyalty for the king, and still alongst inflexible to the persuasions or threats of frozen neutralists or flaming incendiaries in Church or State.” Kirk further states that the work was “done by such as attained not the tongue (which he calls Scottish-Irish) without indefatigable industry,” manifestly pointing to himself as one who had so acquired it.

This little volume of the minister of Balquhidder is a most interesting contribution to our Gaelic literature. The language is what many writers call Irish, although there is no reason to believe that Mr Kirk ever was in Ireland, or conversed with speakers of Irish Gaelic. He knew and used the dialect which writers of the Gaelic language had used for centuries, and used at the time. No Irish writer could use a dialect more purely Irish than that found in Kirk’s Gaelic preface. Kirk concludes his preface with the following lines:—

English Translation.

“The land of the Fingalians” was the Highlands generally; “the rugged borders” was the west coast of Inverness-shire and Ross-shire; and “the Isles of the Strangers” were the Hebrides, so called from being long in possession of the Norsemen.

In 1690 Mr Kirk edited in Roman letters an edition of Bedel’s Irish Bible, with O’Donnell’s New Testament, for the use of the Highlanders. Kirk says in the title-page of the work, “Nocha ta anois chum maitheas coit-cheann na nGaoidheil Albanach athruighte go hair-each as an litir Eireandha chum na mion-litir shoileighidh Romhanta” which is now for the common good of the Highlanders changed carefully from the Irish letter to the small readable Roman letter. At the close of the book there is a vocabulary of Irish words with their Gaelic equivalents. Many of the equivalents are as difficult to understand as the original Irish.

In 1694 the completed Psalm-book of the Synod of Argyle appeared. It was very generally accepted, and although some editions of Kirk’s Psalter appeared, the Synod’s Psalter became the Psalter of the Church, and was the basis of all the metrical versions of the Gaelic Psalms that have appeared since.

The Shorter Catechism was published in Gaelic by the Synod of Argyle about the same time with their first fifty Psalms. Numerous editions have been printed since, and perhaps there is no better specimen of the Gaelic language in existence than what is to be found in the common versions of it. The earlier versions are in the dialect so often referred to, called Irish. The title of the book is “Foirceadul aithghearr cheasnuighe, an dus ar na ordughadh le coimhthional na Ndiaghaireadh ag Niarmhanister an Sasgan, &c.” That may be called Irish, but it was a Scottish book written by Scottish men.

In 1725 the Synod of Argyle, who cannot be too highly commended for their anxiety to promote the spiritual good of their countrymen in the Highlands, published a translation of the Confession of Faith into Gaelic. It is a small duodecimo volume printed at Edinburgh. The Larger and Shorter Catechisms, with the Ten Commandments, the Lord’s Prayer, and the Creed follow the Confession. The book is well printed, and the language is still the so-called Irish. The title runs:—“Admhail an Chreidimh, air an do reitigh air ttus coimhthionol na nDiaghaireadh aig Niarmhoinister an Sasgan; &c.... ar na chur a Ngaoidheilg le Seanadh Earraghaoidheal.” The Confession of Faith, &c., translated into Gaelic by the Synod of Argyle.

It is interesting with respect to the dialect in which all the works referred to appear, to inquire whence the writers obtained it, if it be simply Irish. Carsewell’s Prayer-book appeared before any work in Irish Gaelic was printed. The ministers of the Synod of Argyle were surely Scottish Highlanders and not Irishmen. Mr Kirk of Balquhidder was a lowland Scot who acquired the Gaelic tongue. Now these men, so far as we know, were never in Ireland, and there were no Irish-Gaelic books from which they could acquire the tongue. There might be manuscripts, but it is not very probable that men would inspect manuscripts in order to enable them to write in a dialect that was foreign to the people whom they intended to benefit. Yet these all write in the same dialect, and with the identical same orthography. Surely this proves that the Scottish Gael were perfectly familiar with that dialect as the language of their literature, that its orthography among them was fixed, that the practice of writing it was common, as much so as among the Irish, and that the people readily understood it. It is well known that the reading of the Irish Bible was common in Highland churches down to the beginning of this century, and that the letter was, from the abbreviations used, called “A’ chorra litir,” and was familiar to the people. At the same time, the language was uniformly called Irish, as the people of the Highlands were called Irish, although there never was a greater misnomer. Such a designation was never employed by the people themselves, and was only used by those who wrote and spoke English. In the title of the Confession of Faith published in Gaelic in 1725, it is said to be translated into the Irish language by the Synod of Argyle.

Gaelic Bible.

Religious works formed the staple of the literature issued from the Gaelic press from the period now spoken of to the present day. The great want for many years was the Bible. For a long time the clergy used the Irish edition reprinted for the use of the Highlands by Mr Kirk; but this was not satisfactory, from the difference of the dialect; many in consequence preferred translating from the English. This habit pervaded all classes, and it is not improbable that there are in the Highlands still persons who prefer translating the Scriptures for their own use to the common version. Certain traditional forms of translation were at one time in general use, and occasionally the translations given bordered on the ludicrous. A worthy man was once translating the phrase “And they were astonied,” and he made it “Bha iad air an clachadh,” They were stoned. It was in every way desirable that a correct translation of the Gaelic Bible should be provided for the use of the Highlands, and this was finally undertaken by the Society for Propagating Christian Knowledge. The person employed to perform the work was the Rev. James Stewart of Killin, a man fully qualified for it, and although his translation retained too much of the Irish dialect of O’Donnell’s Irish New Testament, it was welcomed as a highly creditable work, and as a great boon to the Highlands. Many minor changes have been made in the Gaelic New Testament of 1767, but it has been the basis of all subsequent editions which have sought merely to render certain portions of the work more idiomatic and pleasing to a Scottish ear. The publishing of this version of the New Testament proved a great benefit to the Highlands.

Soon after the publication of the New Testament, it was resolved that the Old Testament should be translated into Gaelic also. This work, like the former, was undertaken by the Society for Propagating Christian Knowledge, assisted by a collection made throughout the congregations of the Church of Scotland amounting to £1483. The principal translator employed was the Rev. Dr John Stewart of Luss, son of the translator of the New Testament, who translated three portions of the work, while a fourth portion, including the Prophets, was executed by the Rev. Dr Smith, of Campbellton, the accomplished editor of the Sean Dana. The whole work was completed and published in the year 1801. This work has been of incalculable service to the Highlands, and is one of the many benefits conferred upon that portion of the country by the excellent Society who undertook it. Objections have been taken to the many Irish idioms introduced into the language, and to the extent to which the Irish orthography was followed, but these are minor faults, and the work itself is entitled to all commendation.

Translations from the English.

Much of our modern Gaelic prose literature consists of translations from the English. In this the Gaelic differs from the Welsh, in which is to be found a large amount of original prose writing on various subjects. This has arisen from the demand for such a literature being less among the Highlanders, among whom the English language has made greater progress, so much so, that when a desire for extensive reading exists, it is generally attended with a sufficient knowledge of English. Translations of religious works, however, have been relished, and pretty ample provision has been made to meet the demand. The first book printed in modern Scottish Gaelic was a translation of Baxter’s Call to the Unconverted, executed by the Rev. Alex. M’Farlane, of Kilninver, and published in 1750. There is much of the Irish orthography and idiom retained in this work, but it is a near approach to the modern spoken language of the Highlands. Since then many of the works of well-known religious authors have been translated and published, among which may be mentioned works by Boston, Bunyan, Brookes, Colquhoun, and Doddridge. These are much prized and read throughout the Highlands. The translations are of various excellence; some of them accurate and elegant, while others are deficient in both these qualities. Dr Smith’s version of Alleine’s Alarm is an admirable specimen of translation, and is altogether worthy of the fame of Dr Smith. The same may be said of Mr M’Farlane’s translation of The History of Joseph, which is an excellent specimen of Gaelic writing. The Monthly Visitor tract has been translated by the writer for the last twelve years, and it has a large circulation.

Original Prose Writings.

Of these Mr Reid, in his Bibliotheca Scoto-Celtica, gives but a scanty catalogue. He gives but a list of ten, most of them single sermons. There are several other such writings, however, which have been added since Reid’s list was made up. Among these appears M’Kenzie’s Bliadhna Thearlaich, “Charles’s year,” a vigorous well-written account of the rebellion of 1745–6. M’Kenzie was the compiler of a volume of Gaelic poetry in which the best specimens of the works of the bards are generally given, and although having ideas of his own on the subject of orthography, few men knew the Gaelic language better. We have also a volume on astronomy by the Rev. D. Connell; and a History of Scotland by the Rev. Angus Mackenzie, both of them creditable performances. It is doubtful how far these works have been patronised by the public, and how far they have been of pecuniary benefit to their authors, but they are deserving works, and if they have not proved a remunerative investment, it is from want of interest on the part of the readers more than from want of ability on the part of the writers. In addition to these have been several magazines, the contents of which have in some instances been collected into a volume and published separately. Of these are An teachdaire Gaidhealach, “The Gaelic Messenger,” edited by the late Rev. Dr M’Leod of Glasgow, and a Free Church magazine An Fhianuis, “The Witness,” edited by the Rev. Dr Mackay, now of Harris. “The Gaelic Messenger,” An Teachdaire Gaidhealach, contained a large proportion of papers furnished by the editor, Dr M’Leod. These have been since that time collected into a volume by his son-in-law the Rev. Archibald Clerk of Kilmallie, and published under the title of Caraid nan Gaidheal, “The Friend of the Highlanders.” This is an admirable volume, containing, as it does, our best specimens of racy, idiomatic Gaelic, of which Dr M’Leod was a master. It is a most interesting addition to our Gaelic literature. Besides this, Dr M’Leod produced Leabhar nan Cnoc, “The Book of the Knowes,” a school collection of prose and poetry, and several other lesser works. The Leabhar nan Cnoc is an admirable collection of fragments, well adapted for school use, and at the same time interesting to the general reader.

But the most remarkable addition that has recently been made to Gaelic prose literature is Mr J. F. Campbell’s collection of “Sgeulachdan” or ancient Highland tales. It was long known that a large amount of this kind of literature existed in the Highlands; that it formed the treasure of the reciter, a character recognised and appreciated in every small community; and that it was the staple fireside amusement of many a winter evening. Specimens of this literature appeared occasionally in print, and one of great interest, and remarkably well given, called Spiorad na h-aoise, “The Spirit of Age,” appears in Leabhar nan Cnoc, the collection already spoken of. Mr Campbell set himself to collect this literature from the traditions of the people, and he has embodied the result in four goodly volumes, which every lover of the language and literature of the Celt must prize. Many coadjutors aided Mr Campbell in his undertaking, and he was happy in finding, as has been already said, in Mr Hector M’Lean, teacher, Islay, a most efficient collector and transcriber of the tales. These tales were known among the Highlanders as “Sgeulachdan” Tales, or “Ursgeulan” Noble Tales, the latter having reference usually to stories of the Fingalian heroes. They are chiefly “Folk lore” of the kinds which are now known to pervade the world amongst a certain class as their oral literature. The Tales themselves are of various degrees of merit, and are manifestly derived from various sources. Some of them took their origin in the fertile imagination of the Celt, while others are obviously of classical origin, and are an adaptation of ancient Greek and Latin stories to the taste of the Celt of Scotland. Mr Campbell, in his disquisitions accompanying the tales, which are often as amusing and instructive as the tales themselves, traces numerous bonds of connection between them and similar legends common to almost all the European nations. He shows where they meet and where they diverge, and makes it very clear that most of them must have had a common origin. It has been maintained that many of these legends were brought to Scotland by returning Crusaders; that they were often the amusement of the camp among these soldiers of the ancient Church; and that, related among hearers of all nations, they became dispersed among those nations, and that thus Scotland came to obtain and to retain her share of them.

That Scotland felt largely the influence of the Crusades cannot be denied by any observant student of her history. Her whole political and social system was modified by them, while to them is largely due the place and power which the mediæval Church obtained under the government of David I. That Scottish literature should have felt their influence is more than likely, and it is possible, although it is hardly safe to go further, that some of these tales of the Scottish Highlands owe their existence to the wanderings of Scottish Crusaders. Be their origin, however, what it may, they afford a deeply interesting field of enquiry to the student of the popular literature of the country. In our own view, they are of great value, as presenting us with admirable specimens of idiomatic Gaelic. We transcribe one tale, making use of the ordinary orthography of the Gaelic, Mr Campbell having used forms of spelling which might serve to express the peculiarities of the dialect in which he found them couched.

Maol a Chliobain.

Bha bantrach ann roimhe so, ’us bha trì nigheanan aice, ’us thubhairt iad rithe, gu’n rachadh iad a dh’iarraidh an fhortain. Dheasaich i trì bonnaich. Thubhairt i ris an té mhòir, “Cò aca is fhearr leat an leth bheag ’us mo bheannachd, no’n leth mhòr ’s mo mhallachd?” “Is fhearr leam, ars’ ise, an leth mhòr ’us do mhallachd.” Thubhairt i ris an té mheadhonaich, “Co aca’s fhearr leat an leth bheag ’us mo bheannachd, no’n leth mhòr ’us mo mhallachd.” “Is fhearr leam an leth mhòr ’us do mhallachd,” ars’ ise. Thubhairt i ris an té bhig, “Co aca ’s fhearr leat an leth mhòr ’us mo mhallachd, no’n leth bheag ’s mo bheannachd?” “Is fhearr leam an leth bheag’us do bheannachd.” Chord so r’a màthair, ’us thug i dhi an leth eile cuideachd.

Dh’ fhalbh iad, ach cha robh toil aig an dithis ’bu shine an té ’b’òige ’bhi leo, ’us cheangail iad i ri carragh cloiche. Ghabh iad air an aghaidh, ’s ’n uair a dh’amhairc iad as an déigh, co a chunnaic iad ach ise ’us a’ chreig air a muin. Leig iad leatha car treis gus an d’ràinig iad cruach mhòine, ’us cheangail iad ris a chruaich mhòine i. Ghabh iad air an aghaidh treis, ’us dh’amhairc iad ’n an déigh, ’us cò a chunnaic iad ach ise a’ tighinn, ’s a’ chruach mhòine air a muin. Leig iad leatha car tacan gus an d’ràinig iad craobh, ’us cheangail iad ris a’chraoibh i. Ghabh iad air an aghaidh treis, ’us ’n’uair a dh’amhairc iad ’n an déigh, cò a chunnaic iad ach ise a’ tighinn, ’s a’chraobh air a muin. Chunnaic iad nach robh maith bhí rithe. Dh’fhuasgail iad i ’us leig iad leo i. Bha iad a’ falbh gus an d’thàinig an oidhche orra. Chunnaic iad solus fada uatha, ’us ma b’fhada uatha, cha b’fhada bha iadsan ’g a ruigheachd. Chaidh iad a stigh. Ciod e bha so ach tigh famhair. Dh’iarr iad fuireach ’s an oidhche. Fhuair iad sin ’us chuireadh a luidhe iad le trì nigheanan an fhamhair.

English Translation.

There was a widow once of a time, and she had three daughters, and they said to her that they were going to seek their fortunes. She prepared three bannocks. She said to the big daughter, “Whether do you like best the little half with my blessing, or the big half with my curse?” “I like best,” said she, “the big half with your curse.” She said to the middle one, “Whether do you like best the big half with my curse, or the little half with my blessing?” “I like best,” said she, “the big half with your curse.” She said to the little one, “Whether do you like best the big half with my curse, or the little half with my blessing?” “I like best the little half with your blessing.” This pleased her mother, and she gave her the other half likewise.

They left, but the two older ones did not wish to have the younger one with them, and they tied her to a stone. They held on, and when they looked behind them, whom did they see coming but her with the rock on her back. They let her alone for a while until they reached a stack of peats, and they tied her to the peat-stack. They held on for a while, when whom did they see coming but her with the stack of peats on her back. They let her alone for a while until they reached a tree, and they tied her to the tree. They held on, and whom did they see coming but her with the tree on her back. They saw that there was no use in meddling with her. They loosed her, and they let her come with them. They were travelling until night overtook them. They saw a light far from them, and if it was far from them they were not long reaching it. They went in. What was this but the house of a giant. They asked to remain overnight. They got that, and they were set to bed with the three daughters of the giant.

Bha caran de chneapan òmbair mu mhuinealan nigheanan an fhamhair, agus sreangan gaosaid mu’m muinealan-san. Choidil iad air fad, ach cha do choidil Maol a’ chliobain. Feadh na h-oidhche thàinig pathadh air an fhamhar. Ghlaodh e r’a ghille maol carrach uisge ’thoirt d’a ionnsuidh. Thubhairt an gille maol carrach nach robh deur a stigh. “Marbh, ars’ esan, té de na nigheanan coimheach, ’us thoir a’m ionnsuidhse a fuil.” “Ciamar a dh’ aithuicheas mi eatorra?” ars’ an gille maol carrach. “Tha caran de chneapan mu mhuinealan mo nigheanan-sa, agus caran gaosaid mu mhuinealan chàich.” Chuala Maol a chliobain am famhar, ’us cho clis ’s a b’urrainn i, chuir i na sreanganan gaosaid a bha m’a muineal féin agus mu mhuinealan a peathraichean mu mhuinealan nigheanan an fhamhair, agus na cneapan a bha mu mhuinealan nigheanan an fhamhair m’a muineal féin agus mu mhuinealan a peathraichean, ’us luidh i sios gu samhach. Thàinig an gille maol carrach, ’us mharbh e té de nigheanan an fhamhair, ’us thug e an fhuil d’a ionnsuidh. Dh’iarr e tuilleadh a thoirt d’a ionnsuidh. Mharbh e an ath thé. Dh’iarr e tuilleadh ’us mharbh e an treas té. Dhùisg Maol a’ chliobain a’ peathraichean, ’us thug i air a muin iad, ’us ghabh i air falbh. Mhothaich am famhar dith ’us lean e i.

Na spreadan teine a bha ise ’cur as na clachan le a sàiltean, bha iad a’ bualadh an fhamhair ’s an smigead; agus na spreadan teine a bha am famhar ’toirt as na clachan le barraibh a chos, bha iad a’ bualadh Mhaol a’ chliobain an cùl a’ chinn. Is e so ’bu dual doibh gus an d’ràinig iad amhainn. Leum Maol a’ chliobain an amhainn ’us cha b’urrainn am famhar an amhainn a leum. “Tha thu thall, a Mhaol a’ chliobain.” “Tha, ma’s oil leat.” “Mharbh thu mo thrì nigheanan maola, ruagha.” “Mharbh, ma ’s oil leat.” “’Us c’uine thig thu ris?” “Thig, ’n uair bheir mo ghnothuch ann mi.”

There were turns of amber beads around the necks of the giant’s daughters, and strings of hair around their necks. They all slept, but Maol a chliobain kept awake. During the night the giant got thirsty. He called to his bald rough-skinned lad to bring him water. The bald rough-skinned lad said that there was not a drop within. “Kill,” said he, “one of the strange girls, and bring me her blood.” “How will I know them?” said the bald rough-skinned lad. “There are turns of beads about the necks of my daughters, and turns of hair about the necks of the rest.” Maol a chliobain heard the giant, and as quickly as she could she put the strings of hair that were about her own neck and the necks of her sisters about the necks of the giant’s daughters, and the beads that were about the necks of the giant’s daughters about her own neck and the necks of her sisters, and laid herself quietly down. The bald rough-skinned lad came and killed one of the daughters of the giant, and brought him her blood. He bade him bring him more. He killed the second one. He bade him bring him more, and he killed the third. Maol a chliobain wakened her sisters, and she took them on her back and went away. The giant observed her, and he followed her.

The sparks of fire which she was driving out of the stones with her heels were striking the giant in the chin, and the sparks of fire that the giant was taking out of the stones with the points of his feet, they were striking Maol a chliobain in the back of her head. It was thus with them until they reached a river. Maol a chliobain leaped the river, and the giant could not leap the river. “You are over, Maol a chliobain.” “Yes, if it vex you.” “You killed my three bald red-skinned daughters.” “Yes, if it vex you.” “And when will you come again?” “I will come when my business brings me.”

Ghabh iad air an aghaidh gus an d’ràinig iad tigh tuathanaich. Bha aig an tuathanach tri mic. Dh’innis iad mar a thachair dhoibh. Ars’ an tuatha ach ri Maol a’chliobain, “Bheir mi mo mhac a’s sine do’d phiuthair a’s sine, ’us faigh dhomh cìr mhìn òir, ’us cìr gharbh airgid, a th’aig an fhamhar.” “Cha chosd e tuilleadh dhuit,” ars’ Maol a’ chliobain. Dh’fhalbh i ’us ràinig i tigh an fhamhair. Fhuair i stigh gun fhios. Thug i leatha na cìrean ’us dhalbh i mach. Mhothaich am famhar dhìth; ’us as a deigh a bha e gus an d’ràinig e an amhainn. Leum ise an amhainn ’us cha b’urrainn am famhar an amhainn a leum. “Tha thu thall, a Mhaol a’ chliobain.” “Tha, ma ’s oil leat.” “Mharbh, thu mo thrì nigheanan maola, ruagha.” “Mharbh, ma ’s oil leat.” “Ghoid thu mo chìr mhìn òir, ’us mo chìr gharbh airgid.” “Ghoid, ma ’s oil leat.” “C’ uine thig thu rìs?” “Thig, ’n uair bheir mo ghnothuch ann mi.”

Thug i na cìrean thun an tuathanaich, ’us phòs a piuthair mhòr-sa mac mòr an tuathanaich.

“Bheir mi mo mhac meadhonach do’d phiuthair mheadhonaich, ’us faigh dhomh claidheamh soluis an fhamhair.” “Cha chosd e tuilleadh dhuit,” ars’ Maol a’ chliobain. Ghabh i air falbh, ’us ràinig i tigh an fhamhair. Chaidh i suas ann an barr craoibhe ’bha os cionn tobair an fhamhair. Anns an oidhche thainig an gille maol carrach, ’us an claidheamh soluis leis, a dh’iarraidh uisge. An uair a chrom e a thogail an uisge, thainig Maol a’ chliobain a nuas, ’us phut i sios ’s an tobar e ’us bhàth i e, ’us thug i leatha an claidheamh soluis. Lean am famhar i gus an d’ràinig i an amhainn. Leum i an amhainn, ’us cha b’urrainn am famhar a leantuinn. “Tha thu thall, a Mhaol a’ chliobain.” “Tha, ma ’s oil leat.” “Mharbh thu mo thrì nigheanan maola, ruadha.” “Mharbh ma ’s oil leat.” “Ghoid thu mo chìr mhìn òir, ’s mo chìr gharbh airgid.” “Ghoid, ma ’s oil leat.” “Mharbh thu mo ghille maol carrach.” “Mharbh ma ’s oil leat.” “Ghoid thu mo chlaidheamh soluis.” “Ghoid, ma ’s oil leat.” “C’uine thig thu rìs.” “Thig, ’n uair bheir mo ghnothuch ann mi.” Ràinig i tigh an tuathanaich leis a’ chlaidheamh sholuis, ’us phòs a piuthair mheadhonach ’us mac meadhonach an tuathanaich.

They went on till they reached a farmer’s house. The farmer had three sons. They told what happened to them. Says the farmer to Maol a chliobain, “I will give my eldest son to your eldest sister, and get for me the smooth golden comb and the rough silver comb that the giant has.” “It won’t cost you more,” said Maol a chliobain. She left and reached the giant’s house. She got in without being seen. She took the combs and hastened out. The giant observed her, and after her he went until they reached the river. She leaped the river, and the giant could not leap the river. “You are over, Maol a chliobain.” “Yes, if it vex you.” “You killed my three bald red-skinned daughters.” “Yes, if it vex you.” “You stole my smooth golden comb and my rough silver comb.” “Yes, if it vex you.” “When will you come again.” “When my business brings me.”

She brought the combs to the farmer, and the big sister married the big son of the farmer.

“I will give my middle son to your middle sister, and get for me the giant’s sword of light.” “It won’t cost you more,” says Maol a chliobain. She went away, and reached the giant’s house. She went up in the top of a tree that was above the giant’s well. In the night the bald, rough-skinned lad came for water, having the sword of light with him. When he bent over to raise the water, Maol a chliobain came down and pushed him into the well and drowned him, and took away the sword of light. The giant followed her till she reached the river. She leaped the river, and the giant could not follow her. “You are over, Maol a chliobain.” “Yes, if it vex you.” “You killed my three bald red-haired daughters.” “Yes, if it vex you.” “You stole my smooth golden comb and my rough silver comb.” “Yes, if it vex you.” “You killed my bald rough-skinned lad.” “Yes, if it vex you.” “You stole my sword of light.” “Yes, if it vex you.” “When will you come again?” “When my business brings me.” She reached the farmer’s house with the sword of light, and her middle sister married the middle son of the farmer.

“Bheir mi dhuit féin mo mhac a’s òige,” ars’ an tuathanach, “’us thoir a’m ionnsuidh boc a th’aig an fhamhar.” “Cha chosd e tuilleadh dhuit” ars’ Maol a’ chliobain. Dh’fhalbh i ’us ràinig i tigh an fhamhair, ach an uair a bha greim aice air a bhoc, rug am famhar, oirre. “Ciod e” ars’ am famhar, “a dheanadh tus’ ormsa, nan deanainn uibhir a choire ort ’s a rinn thus’ ormsa.” “Bheirinn ort gu’n sgàineadh tu thu fhéin le brochan bainne; chuirinn an sin ann am poc thu; chrochainn thu ri druim an tighe; chuirinn teine fothad; ’us ghabhainn duit le cabar gus an tuiteadh thu ’n ad chual chrionaich air an ùrlar. Rinn am famhar brochan bainne ’us thugar dhìth ri òl e. Chuir ise am brochan bainne m’ a beul ’us m’ a h-eudainn, ’us luidh i seachad mar gu’m bitheadh i marbh. Chuir am famhar ann am poc i, ’us chroch e i ri druim an tighe, ’us dh’fhalbh e fhéin ’us a dhaoine a dh’iarraidh fiodha do’n choille. Bha màthair an fhamhair a stigh.” Theireadh Maol a’ chliobain ’n uair a dh’fhalbh am famhar, “Is mise ’tha ’s an t-sòlas, is mise ’tha ’s a chaithir òir.” “An leig thu mise ann?” ars’ a’ chailleach. “Cha leig, gu dearbh.” Mu dheireadh, leig i nuas am poca; chuir i stigh a’ chailleach, ’us cat, ’us laogh, ’us soitheach uachdair; thug i leatha am boc, ’us dh’fhalbh i. An uair a thainig am famhar, thoisich e fhéin ’us a dhaoine air a’ phoca leis na cabair. Bha a’ chailleach a’ glaodhaich, “’S mi fhéin a th’ ann.” “Tha fios agam gur tu fhéin a th ’ann,” theireadh am famhar, ’us e ag éiridh air a’ phoca. Thàinig am poc’ a nuas ’n a chual’ chrionaich ’us ciod e ’bha ann ach a mhàthair. An uair a chunnaic am famhar mar a bha, thug e as an déigh Mhaol a’ chliobain. Lean e i gus an d’ràinig i an amhainn. Leum Maol a’ chliobain an amhainn ’us cha b’urrainn am famhar a leum. “Tha thu thall, a Mhaol a’ chliobain.” “Tha, ma ’s oil leat.” “Mharbh thu mo thrì nigheanan maola, ruadha.” “Mharbh, ma ’s oil leat.” “Ghoid thu mo chìr mhin òir, ’us mo chìr gharbh airgid.” “Ghoid, ma ’s oil leat.” “Mharbh thu mo ghille maol, carrach.” “Mharbh, ma ’s oil leat.” “Ghoid thu mo chlaidheamh soluis.” “Ghoid, ma ’s oil leat.” “Mharbh thu mo mhàthair.” “Mharbh, ma ’s oil leat.” “Ghoid thu mo bhoc.” “Ghoid, ma ’s oil leat.” “C’uine a thig thu rìs?” “Thig ’n uair bheir mo ghnothuch ann mi.” “Nam bitheadh tusa bhos ’us mise thall” ars’ am famhar, “Ciod e dheanadh tu airson mo leantuinn?” “Stopainn mi fhéin, agus dh’olainn gus an traoghainn, an amhainn.” Stop am famhar e fhéin, ’us dh’ òl e gus an do sgàin e. Phòs Maol a’ chliobain Mac òg an tuathanaich.

“I will give yourself my youngest son,” said the farmer, “and bring me the buck that the giant has.” “It won’t cost you more,” said Maol a chliobain. She went and she reached the giant’s house, but as she got hold of the buck, the giant laid hands upon her. “What,” said the giant, “would you do to me if I had done to you as much harm as you have done to me?” “I would make you burst yourself with milk porridge. I would then put you in a bag; I would hang you to the roof of the house; I would place fire under you; and I would beat you with sticks until you fell a bundle of dry sticks on the floor.” The giant made milk porridge, and gave it her to drink. She spread the milk porridge over her mouth and her face, and lay down as if she had been dead. The giant put her in a bag which he hung to the roof of the house, and he and his men went to the wood to get sticks. The mother of the giant was in. When the giant went away, Maol a chliobain cried, “It is I that am in comfort; it is I that am in the golden seat.” “Will you let me there?” said the hag. “No, indeed.” At length she let down the bag; she put the hag inside, and a cat, and a calf, and a dish of cream; she took away the buck, and she left. When the giant came, he and his men fell upon the bag with the sticks. The hag was crying out, “It’s myself that’s here.” “I know it is yourself that’s there,” the giant would say, striking the bag. The bag fell down a bundle of dry sticks, and what was there but his mother. When the giant saw how it was, he set off after Maol a chliobain. He followed her till she reached the river. Maol a chliobain leaped the river, but the giant could not leap the river. “You are over, Maol a chliobain.” “Yes, if it vex you.” “You killed my three bald red-skinned daughters.” “Yes, if it vex you.” “You stole my smooth golden comb and my rough silver comb.” “Yes, if it vex you.” “You killed my bald, rough-skinned lad.” “Yes, if it vex you.” “You stole my sword of light.” “Yes, if it vex you.” “You killed my mother.” “Yes, if it vex you.” “You stole my buck.” “Yes, if it vex you.” “When will you come again?” “When my business brings me.” “If you were over here and I over there, what would you do to follow me?” “I would stop myself up, and I would drink until I dried the river.” The giant stopped himself up, and drunk until he burst. Maol a chliobain married the young son of the farmer.

The above is a fair specimen of these tales with which the story-tellers of the Highlands were wont to entertain their listeners, and pass agreeably a long winter evening. The versions of such tales are various, but the general line of the narrative is always the same. Scores of these tales may still be picked up in the West Highlands, although Mr Campbell has sifted them most carefully and skilfully, and given to the public those which are undoubtedly best. The following is a specimen referring to the famous Tom na h-iùbhraich, in the neighbourhood of Inverness. It was taken down by the writer from the recital of an Ardnamurchan man in Edinburgh, and has never been printed before. The resemblance of a portion of it to what is told of Thomas the Rhymer and the Eildon Hills, is too close to escape observation. These tales are valuable as preserving admirable specimens of the idioms of the Gaelic language.

Na Fiantaichean.

Fear a’ gheadain Clòimhe.

Bha fear air astar uaireigin mu thuath, a réir coslais, mu Shiorramachd Inbhirnis. Bha e a’ coiseachd là, ’us chunnaic e fear a’ buain sgrath leis an làr-chaipe. Thainig e far an robh an duine. Thubhairt e ris, “Oh, nach sean sibhse, ’dhuine, ris an obair sin.” Thubhairt an duine ris, “Oh, nam faiceadh tu m’athair, is e a’s sine na mise.” “D’athair” ars’ an duine, “am bheil d’athair beò ’s an t-saoghal fhathasd?” “Oh, tha” ars’ esan. “C’àite am bheil d’athair” ars’ esan, “am b’urrainn mi ’fhaicinn?” “Uh, is urrainn” ars’ esan, “tha e a’ tarruing dhathigh nan sgrath.” Dh’innis e an rathad a ghabhadh e ach am faiceadh e ’athair. Thàinig e far an robh e. Thubhairt e ris, “Nach sean sibhse, ’dhuine, ris an obair sin.” “Uh,” ars’ esan, “nam faiceadh tu m’ athair, is e a ’s sine na mise.” “Oh, am bheil d’athair ’s an t-saoghai fhathasd?” “Uh, tha,” ars’ esan. “C’aite am bheil e” ars’ esan, “an urrainn mi ’fhaicinn?” “Uh, is urrainn,” ars’ esan, “tha e a’ tilgeadh nan sgrath air an tigh.” Ràinig e am fear a bha ’tilgeadh nan sgrath. “Oh, nach sean sibhse, ’dhuine, ris an obair sin,” ars’ esan. “Uh, nam faiceadh tu m’athair,” ars’ esan, “tha e mòran na ’s sine na mise.” “Am bheil d’athair agam r’a fhaicinn?” “Uh, tha,” ars’ esan, “rach timchioll, ’us chi thu e a’cur nan sgrath.” Thainig e ’us chunnaic e am fear a bha ’cur nan sgrath. “Oh, a dhuine” ars’ esan, “is mòr an aois a dh’fheumas sibse a bhi.” “Oh,” ars’ esan, “nam faiceadh tu m’athair.” “An urrainn mi d’athair fhaicinn?” ars’ esan, “C’àite am bheil e?” “Mata” ars’ an duine, is òlach tapaidh coltach thu, tha mi ’creidsinn gu’m faod mi m’athair a shealltuinn duit. “Tha e,” ars’ esan, “stigh ann an geadan clòimhe an ceann eile an tighe.” Chaidh e stigh leis ’g a fhaicinn. Bha na h-uile gin diùbhsan ro mhòr, nach ’eil an leithid a nis r’a fhaotainn. “Tha duine beag an so,” ars esan, ’athair, “air am bheil coslas òlaich thapaidh, Albannach, ’us toil aige ’ur faicinn.” Bhruidhinn e ris, ’us thubbairt e, “Co as a thàinig thu? Thoir dhomh do làmh, ’Albannaich.”

English Translation.

The Fingalians.

The Man in the Tuft of Wool.

There was a man once on a journey in the north, according to all appearance in the sheriffdom of Inverness. He was travelling one day, and he saw a man casting divots with the flaughter-spade. He came to where the man was. He said to him, “Oh, you are very old to be employed in such work.” The man said to him, “Oh, if you saw my father, he is much older than I am.” “Your father,” said the man, “is your father alive in the world still?” “Oh, yes,” said he. “Where is your father?” said he; “could I see him?” “Oh, yes,” said he, “he is leading home the divots.” He told him what way he should take in order to see his father. He came where he was. He said to him “You are old to be engaged in such work.” “Oh,” said he, “if you saw my father, he is older than I.” “Oh, is your father still in the world?” “Oh, yes,” said he. “Where is your father?” said he; “can I see him!” “Oh, yes,” said he, “he is reaching the divots at the house.” He came to the man who was reaching the divots. “Oh, you are old,” said he, “to be employed in such work.” “Oh, if you saw my father,” said he, “he is much older than I.” “Is your father to be seen?” said he. “Oh, yes, go round the house and you will see him laying the divots on the roof.” He came and he saw the man who was laying the divots on the roof. “Oh, man,” said he, “you must be a great age.” “Oh, if you saw my father.” “Oh, can I see your father; where is he?” “Well,” said the man, “you look like a clever fellow; I daresay I may show you my father.” “He is,” said he, “inside in a tuft of wool in the further end of the house.” He went in with him to show him to him. Every one of these men was very big, so much so that their like is not to be found now. “There is a little man here,” said he to his father, “who looks like a clever fellow, a Scotchman, and he is wishful to see you.” He spoke to him, and said, “Where did you come from? Give me your hand, Scotchman.”

Thug a mhac làmh air seann choltair croinn a bha ’na luidhe làimh riu. Shnaim e aodach uime. “Thoir dha sin,” ars’ esan ris an Albannach, “’us na toir dha do làmh.” Rug an seann duine air a’ choltair, ’us a’ cheann eile aig an duine eile ’na làimh. An àite an coltair a bhi leathann, rinn e cruinn e, ’us dh’fhàg e làrach nan cuig meur ann, mar gu’m bitheadh uibe taois ann. “Nach cruadalach an làmh a th’agad, ’Albannaich,” ars’ esan, “Nam bitheadh do chridhe cho cruadalach, tapaidh, dh’iarrainnse rud ort nach d’iarr mi’ air fear roimhe.” “Ciod e sin, a dhuine?” ars’ esan, “ma tha ni ann a’s urrainn mise ’dheanamh, ni mi e.” “Bheirinnse dhuit” ars’ esan, “fìdeag a tha an so, agus fiosraichidh tu far am bheil Tòm na h-iùbhraich, laimh ri Inbhirnis, agus an uair a theid thu ann, chi thu creag bheag, ghlas, air an dara taobh dheth.” An uair a’ theid thu a dh’ionnsuidh na creige, chi thu mu mheudachd doruis, ’us air cumadh doruis bhige air a’ chreig. Buail sròn do choise air trì uairean, ’us air an uair mu dheireadh fosgailidh e. Dh’fhalbh e, ’us ràinig e ’us fhuair e an dorus.” Thubhairt an seann duine ris, “An uair a dh’fhosgaileas tu an dorus, seirmidh tu an fhìdeag, bheir thu tri seirmean oirre ’us air an t-seirm mu dheireadh,” ars’ esan, “eiridh leat na bhitheas stigh, ’us ma bhitheas tu cho tapaidh ’us gun dean thu siu, is fheairrd thu fhéin e ’us do mhac, ’us d’ ogha, ’us d’iar-ogha.” Thug e a’ cheud sheirm air an fhìdeag. Sheall e ’us stad e. Shin na coin a bha ’n an luidhe làthair ris na daoinibh an cosan, ’us charaich na daoine uile. Thug e an ath sheirm oirre. Dh’éirich na daoine air an uilnibh ’us dh’éirich na coin ’n an suidhe. Thionndaidh am fear ris an dorus, ’us ghabh e eagal. Tharruing e an dorus ’n a dhéigh. Ghlaodh iadsan uile gu léir, “Is miosa ’dh’fhàg na fhuair, is miosa ’dh’fhàg na fhuair.” Dh’fhalbh e ’n a ruith. Thàinig e gu lochan uisge, a bha an sin, ’us thilg e an fhìdeag anns an lochan. Dhealaich mise riu.

His son laid hold of the old coulter of a plough that lay there. He knotted a cloth around it. “Give him that,” said he to the Scotchman, “and don’t give him your hand.” The old man laid hold of the coulter, while the man held the other end in his hand. Instead of the coulter being broad, he made it round, and left the mark of his five fingers in it as if it were a lump of leaven. “You have a brave hand, Scotchman,” said he. “If your heart were as brave and clever, I would ask something of you that I never asked of another.” “What is that, man?” said he; “if there is anything that I can do, I shall do it.” “I would give you,” said he, “a whistle that I have here, and you will find out where Tomnahurich is near Inverness, and when you find it you will see a little grey rock on one side of it. When you go to the rock you will see about the size of a door, and the shape of a little door in the rock. Strike the point of your foot three times, and at the third time it will open.” He went away, and he reached and found the door. “When you open the door,” the old man said, “you will sound the whistle; you will sound it thrice. At the third sounding all that are within will rise along with you; and if you be clever enough to do that, you, and your son, and your grandson, and your great-grandson, will be the better of it.” He gave the first sound on the whistle. He looked, and he stopped. The dogs that lay near the men stretched their legs, and all the men moved. He gave the second sound. The men rose on their elbows, and the dogs sat up. The man turned to the door and became frightened. He drew the door after him. They all cried out, “Left us worse than he found us; left us worse than he found us.” He went away running. He came to a little fresh water loch that was there, and he threw the whistle into the loch. I left them.

These specimens give a good idea of the popular prose literature of the Highlands. Whence it was derived it is difficult to say. It may have originated with the people themselves, but many portions of it bear the marks of having been derived even, as has been said, from an Eastern source, while the last tale which has been transcribed above gives the Highland version of an old Scottish tradition.

Poetry.

Gaelic poetry is voluminous. Exclusive of the Ossianic poetry which has been referred to already, there is a long catalogue of modern poetical works of various merit. Fragments exist of poems written early in the 17th century, such as those prefixed to the edition of Calvin’s Catechism, printed in 1631. One of these, Faosid Eoin Steuart Tighearn na Happen, “The Confession of John Stewart, laird of Appin,” savours more of the Church of Rome than of the Protestant faith. To this century belongs also the poetry of John Macdonell, usually called Eoin Lorn, and said to have been poet-laureate to Charles II. for Scotland. Other pieces exist of the same period, but little would seem to have been handed down to us of the poetry of this century.

We have fragments belonging to the early part of the 17th century in the introduction to “Lhuyd’s Archæologia.” These are of much interest to the Gaelic student. In 1751 appeared the first edition of Songs by Alexander Macdonald, usually called Mac Mhaighistir Alasdair. These songs are admirable specimens of Gaelic versification, giving the highest idea of the author’s poetical powers. Many editions of them have appeared, and they are very popular in the Highlands. Macintyre’s poems appeared in 1768. Macdonald and he stand at the very top of the list of Gaelic poets. They are both distinguished by the power and the smoothness of their composition. Macdonald’s highest gifts are represented in his Biorluinn Chloinn Raonuill, “Clan Ranald’s Galley,” and Macintyre’s in his Beinn Dobhrain, “Ben Douran.”

Later than Macintyre, Ronald M’Donald, commonly called Raonull Dubh, or Black Ranald, published an excellent collection of Gaelic songs. This Ranald was son to Alexander already referred to, and was a schoolmaster in the island of Eigg. His collection is largely made up of his father’s compositions, but there are songs of his own and of several other composers included. Many of the songs of this period are Jacobite, and indicate intense disloyalty to the Hanoverian royal family.

Gillies’s Collection in 1786 is an admirable one, containing many of the genuine Ossianic fragments. This collection is of real value to the Gaelic scholar, although it is now difficult to be had.

In addition to these, and at a later period, we have Turner’s Collection and Stewart’s Collection, both of them containing many excellent compositions. We have, later still, M’Kenzie’s Beauties of Gaelic Poetry, and we have, besides these, separate volumes of various sizes; by the admirable religious bard, Dugald Buchanan; by Rob Donn, the Reay bard; William Ross, the Gairloch bard; and many others, who would form a long catalogue. As might be supposed, the pieces included in these collections are of various merit, but there is much really good poetry worthy of the country which has cultivated the poetic art from the earliest period of its history, and a country which, while it gave to Gaelic poetry such a name as Ossian, gave to the poetry of England the names of Thomas Campbell and Lord Macaulay.

Grammars.

There are no early treatises on the structure and composition of the Gaelic language, such as the ancient MS. writings which still exist on Irish Grammar. Still, so early as the middle of last century, the subject had excited notice, and demands began to exist for a grammatical treatise on the Gaelic language. The first attempt to meet this demand was made by the Rev. William Shaw, at one time minister of Ardclach, in Nairnshire, and afterwards a resident in England; the author of a Gaelic dictionary, and an associate of Johnson’s in opposing M’Pherson and his Ossian, as it was called by adversaries. Shaw’s Grammar is made of no account by Dr Stewart, in the reference which he makes to it in his excellent grammar; but the work is interesting as the first attempt made to reduce Gaelic grammar to shape at all, and as showing several indications of a fair, if not a profound scholarship. That the volume, however, is to be held in any way as a correct analysis of the Gaelic language, is out of the question. Mr Shaw presents his readers, at the end of his volume, with specimens of Gaelic writing, which he intends to settle the orthography of the language. Anything more imperfect than the orthography of these specimens can hardly be conceived—at least it is of a kind that makes the language in many of the words unintelligible to any ordinary reader. Mr Shaw’s Grammar reached a second edition, showing the interest that was taken in the subject at the time.

An abler scholar, in the person of the Rev. Dr Stewart, of Moulin, Dingwall, and the Canongate, Edinburgh, successively, took up the subject of Gaelic grammar after Mr Shaw. Mr Stewart was an eminent minister of the Scottish Church. Few ministers stood higher than he did as a preacher, and few laboured more assiduously in their pastoral work; still he found time for literary studies, and to none did he direct more of his care than to that of his native Gaelic. A native of Perthshire himself, he made himself acquainted with all the dialects of the tongue, and gives an admirable analysis of the language as it appears in the Gaelic Bible. Few works of the kind are more truly philosophical. The modesty which is ever characteristic of genius distinguishes every portion of it, while the work is of a kind that does not admit of much emendation. If it be defective in any part, it is in the part that treats of syntax. There the rules laid down comprehend but few of those principles which govern the structure of the language, and it is necessary to have recourse to other sources for information regarding many of the most important of these.

A third grammar was published about thirty years ago by Mr James Munro, at the time parish schoolmaster of Kilmonivaig. This volume is highly creditable to Mr Munro’s scholarship, and in many respects supplied a want that was felt by learners of the language. The numerous exercises with which the work abounds are of very great value, and must aid the student much in its acquisition.

A double grammar, in both Gaelic and English, by the Rev. Mr Forbes, latterly minister of Sleat, presents a very fair view of the structure of the Gaelic language, while grammars appear attached to several of the existing dictionaries. There is a grammar prefixed to the dictionary of the Highland Society, another to that of Mr Armstrong, and a third to that of Mr M’Alpine. All these are creditable performances, and worthy of perusal. In fact, if the grammar of the Gaelic language be not understood, it is not for want of grammatical treatises. There are seven or eight of them in existence.

Mr Shaw, in the introduction to his grammar, says:—“It was not the mercenary consideration of interest, nor, perhaps, the expectation of fame among my countrymen, in whose esteem its beauties are too much faded, but a taste for the beauties of the original speech of a now learned nation, that induced me either to begin, or encouraged me to persevere in reducing to grammatical principles a language spoken only by imitation; while, perhaps, I might be more profitably employed in tasting the various productions of men, ornaments of human nature, afforded in a language now teeming with books. I beheld with astonishment the learned in Scotland, since the revival of letters, neglect the Gaelic as if it was not worthy of any pen to give a rational account of a speech used upwards of 2000 years by the inhabitants of more than one kingdom. I saw with regret, a language once famous in the western world, ready to perish, without any memorial; a language by the use of which Galgacus having assembled his chiefs, rendered the Grampian hills impassable to legions that had conquered the world, and by means of which Fingal inspired his warriors with the desire of immortal fame.”

That the Gaelic language is worthy of being studied, the researches of modern philologers have amply proved. For comparative philology it is of the highest value, being manifestly one of the great links in the chain of Aryan languages. Its close relation to the classical languages gives it a place almost peculiar to itself. In like manner its study throws light on national history. Old words appear in charters and similar documents which a knowledge of Gaelic can alone interpret, while for the study of Scottish topography the knowledge of it is essential. From the Tweed to the Pentland Frith words appear in every part of the country which can only be analysed by the Gaelic scholar. In this view the study of the language is important, and good grammars are of essential value for its prosecution.

Dictionaries.

At an early period vocabularies of Gaelic words began to be compiled for the benefit of readers of the language. The first of these appears attached to Mr Kirk’s edition of Bedell’s Irish Bible, to which reference has been made already. The list of words is not very extensive, and, as has been said, the equivalents of the words given are in many cases as difficult to understand as the words themselves. Mr Kirk’s object in his vocabulary is to explain Irish words in Bedell’s Bible to Scottish readers.

In 1707 Lhuyd’s Archæologia Britannica appeared. It contains a grammar of the Iberno-Scottish Gaelic, and a vocabulary which is in a large measure a vocabulary of the Gaelic of Scotland. All that this learned writer did was done in a manner worthy of a scholar. His vocabulary, although defective, is accurate so far as it goes, and presents us with a very interesting and instructive view of the state of the language in his day. Lhuyd’s volume is one which should be carefully studied by every Celtic scholar.

In 1738 the Rev. David Malcolm, minister at Duddingstone, published an essay on the antiquities of Great Britain and Ireland, with the view of showing the affinity betwixt “the languages of the ancient Britons and the Americans of the Isthmus of Darien.” In this essay there is a list of Gaelic words beginning with the letter A, extending to sixteen pages, and a list of English words with their Gaelic equivalents, extending to eight pages. Mr Malcolm brought the project of compiling a Gaelic dictionary before the General Assembly of the Scottish Church, and he seems to have had many conferences with Highland ministers friendly to his object. The Assembly appointed a committee on the subject, and they reported most favourably of Mr Malcolm’s design. Still the work never seems to have gone farther; and beyond the lists referred to, we have no fruits of Mr Malcolm’s labours. Mr Malcolm calls the language Irish, as was uniformly done by English writers at the time, and spells the words after the Irish manner.

Three years after the publication of Mr Malcolm’s essay in the year 1741, the first attempt at a complete vocabulary of the Gaelic language appeared. The compiler was Alexander M’Donald, at the time schoolmaster of Ardnamurchan, known throughout the Highlands as Mac Mhaighistir Alasdair, and a bard of high reputation. The compilation was made at the suggestion of the Society for Propagating Christian Knowledge, in whose service M’Donald was at the time. The Society submitted the matter to the Presbytery of Mull, and the Presbytery committed the matter to M’Donald as the most likely man within their bounds to execute the work in a satisfactory manner. M’Donald’s book is dedicated to the Society, and he professes a zeal for Protestantism, although he turned over to the Church of Rome himself on the landing of Charles Edward in the Highlands in 1745. The vocabulary is arranged under the heads of subjects, and not according to the letters of the alphabet. It begins with words referring to God, and so on through every subject that might suggest itself. It is upon the whole well executed, seeing that the author was the pioneer of Gaelic lexicographers; but the publishers found themselves obliged to insert a caveat in an advertisement at the close of the volume, in which they say that “all or most of the verbs in this vocabulary from page 143 to page 162 are expressed in the Gaelic by single words, though our author generally expresses them by a needless circumlocution.” M’Donald’s orthography is a near approach to that of modern Gaelic writing.

In 1780 the Rev. Mr Shaw, the author of the Gaelic grammar already referred to, published a dictionary of the Gaelic language in two volumes, the one volume being Gaelic-English, and the other English-Gaelic. This work did not assume a high place among scholars.

Following upon Shaw’s work was that of Robert M’Farlane in 1795. This vocabulary is of little value to the student.

Robert M’Farlane’s volume was followed in 1815 by that of Peter M’Farlane, a well known translator of religious works. The collection of words is pretty full, and the work upon the whole is a creditable one.

Notwithstanding all these efforts at providing a dictionary of the Gaelic language, it was felt by scholars that the want had not been really supplied. In those circumstances Mr R. A. Armstrong, parish schoolmaster of Kenmore, devoted his time and talents to the production of a work that might be satisfactory. The Gaelic language was not Mr Armstrong’s mother tongue, and he had the great labour to undergo of acquiring it. Indefatigable energy, with the genius of a true scholar, helped him over all his difficulties, and, after years of toil, he produced a work of the highest merit, and one whose authority is second to none as an exposition of the Scoto-Celtic tongue.

Mr Armstrong’s dictionary was succeeded by that of the Highland Society of Scotland, which was published in two quarto volumes in 1828. A portion of the labour of this great work was borne by Mr Ewen Maclachlan of Aberdeen, the most eminent Celtic scholar of his day. Mr Maclachlan brought the most ample accomplishments to the carrying out of the undertaking; a remarkable acquaintance with the classical languages, which he could write with facility, a very extensive knowledge of the Celtic tongues, and a mind of remarkable acuteness to discern distinctions and analogies in comparative philology. But he died ere the work was far advanced, and other scholars had to carry it through. The chief of these was the Rev. Dr M’Leod of Dundonald, aided by the Rev. Dr Irvine of Little Dunkeld, and the Rev. Alexander M’Donald of Crieff; and the whole was completed and edited under the superintendence of the Rev. Dr Mackay, afterwards of Dunoon, to whose skill and care much of the value of the work is due.

In 1831 an octavo dictionary by the Rev. Dr Macleod of Glasgow, and the Rev. D. Dewar, afterwards Principal Dewar of Aberdeen, appeared. It is drawn largely from the dictionary of the Highland Society, and is an exceedingly good and useful book.

There is a still later dictionary by Mr Neil M’Alpine, schoolmaster in Islay. It is an excellent vocabulary of the Islay dialect, with some features peculiar to itself, especially directions as to the pronouncing of the words, which, from the peculiar orthography of the Gaelic, the learner requires.

It will be seen from the above list that there is no lack of Gaelic dictionaries any more than of Gaelic grammars, and that some of the dictionaries are highly meritorious. And yet there is room for improvement still if competent hands could be found. The student of Scottish topography meets with innumerable words which he feels assured are of the Scoto-Celtic stock. He applies to his dictionaries, and he almost uniformly finds that the words which puzzle him are absent. There seems to have been an entire ignoring of this source for words on the part of all the Gaelic lexicographers, and from the number of obsolete words found in it, but which an acquaintance with ancient MS. literature helps to explain, a large supply, and a supply of the deepest interest, might be found. Irish dictionaries afford considerable aid in searching this field, but Gaelic dictionaries furnish very little. At the same time it must be remembered that topography is itself a recent study, and that men’s minds have only latterly been more closely directed to these words.

We have thus given a general view of the literature of the Scottish Gael. It is not extensive, but it is full of interest. That the language was at one time subjected to cultivation cannot be doubted by any man acquainted with the literary history of the Celtic race. The MSS. which exist are enough to demonstrate the fact, of which no rational doubt can exist, that an immense number of such MSS. have perished. An old Gaelic MS. was once seen in the Hebrides cut down by a tailor to form measuring tapes for the persons of his customers. These MSS. treated of various subjects, Philology, theology, and science found a place among Celtic scholars, while poetry was largely cultivated. The order of bards ensured this, an order peculiar to the Celts. Johnson’s estimate of the extent of ancient Celtic culture was an entirely mistaken one, and shows how far prejudice may operate towards the perversion of truth, even in the case of great and good men.

Gaelic Language.

Of the Gaelic language in which this literature exists, this is not the place to say much. To know it, it is necessary to study its grammars and dictionaries, and written works. With regard to the class of languages to which it belongs, many and various opinions were long held; but it has been settled latterly without room for dispute that it belongs to the Indo-European, or, as it is now called, the Aryan class. That it has relations to the Semitic languages cannot be denied, but these are no closer than those of many others of the same class. Its relation to both the Greek and the Latin, especially to the latter, is very close, many of the radical words in both languages being almost identical. Natural objects, for instance, and objects immediately under observation, have terms wonderfully similar to represent them. Mons, a mountain, appears in the Gaelic Monadh; Amnis, a river, appears in Amhainn; Oceanus, the ocean, in Cuan; Muir, the sea, in Mare; Caballus, a horse, in Capull; Equus, a horse, in Each; Canis, a dog, in Cu; Sol, the sun, in Solus, light; Salus, safety, in Slainte; Rex, a king, in Righ; Vir, a man, in Fear; Tectum, a roof, in Tigh; Monile, a necklace, in Muineal. This list might be largely extended, and serves to bring out to what an extent original terms in Gaelic and Latin correspond. The same is true of the Greek, but not to the same extent.

At the same time there is a class of words in Gaelic which are derived directly from the Latin. These are such words as have been introduced into the service of the church. Christianity having come into Scotland from the European Continent, it was natural to suppose that with it terms familiar to ecclesiastics should find their way along with the religion. This would have occurred to a larger extent after the Roman hierarchy and worship had been received among the Scots. Such words as Peacadh, sin; Sgriobtuir, the scriptures; Faosaid, confession; aoibhrinn, mass or offering; Caisg, Easter; Inid, initium or shrove-tide; Calainn, new year’s day; Nollaig, Christmas; Domhnach, God or Dominus; Diseart, a hermitage; Eaglais, a church; Sagart, a priest; Pearsa or Pearsoin, a parson; Reilig, a burying place, from reliquiæ; Ifrionn, hell; are all manifestly from the Latin, and a little care might add to this list. It is manifest that words which did not exist in the language must be borrowed from some source, and whence so naturally as from the language which was, in fact, the sacred tongue in the early church.

But besides being a borrower, the Gaelic has been largely a contributor to other languages. What is usually called Scotch is perhaps the greatest debtor to the Gaelic tongue, retaining, as it does, numerous Gaelic words usually thought to be distinctive of itself. A list of these is not uninteresting, and the following is given as a contribution to the object:—Braw, from the Gaelic Breagh, pretty; Burn, from Burn, water; Airt, from Airde, a point of the compass; Baugh, from Baoth, empty; Kebbuck, from Càbaig, a cheese; Dour, from Dùr, hard; Fey, from Fé, a rod for measuring the dead; Teem, from Taom, to empty; Sicker, from Shicker, sure, retained in Manx; Leister, from Lister, a fishing spear, Manx; Chiel, from Gille, a lad; Skail, from Sgaoil, to disperse; Ingle, from Aingeal, fire; Arles, from Earlas, earnest; Sain, from Sean, to consecrate. This list, like the former, might be much increased, and shows how relics of the Gaelic language may be traced in the spoken tongue of the Scottish Lowlands after the language itself has retired. Just in like manner, but arising from a much closer relation, do relics of the Celtic languages appear in the Greek and Latin. The fact seems to be that a Celtic race and tongue did at one time occupy the whole of Southern Europe, spreading themselves from the Hellespont along the shores of the Adriatic, and the western curves of the Mediterranean, bounded on the north by the Danube and the Rhine, and extending to the western shores of Ireland. Of this ample evidence is to be found in the topography of the whole region; and the testimony of that topography is fully borne out by that of the whole class of languages still occupying the region, with the exception of the anomalous language of Biscay, and the Teutonic speech carried by the sword into Britain and other northern sections of it.

Mere resemblance of words does not establish identity of class among languages, such a similarity being often found to exist, when in other respects the difference is radical. It requires similarity of idiom and grammatical structure to establish the existence of such an identity. This similarity exists to a remarkable extent between the Gaelic and the Latin. There is not space here for entering into details, but a few examples may be given. There is no indefinite article in either language, the simple form of the noun including in it the article, thus, a man is fear, Latin vir, the former having in the genitive fir, the latter viri. The definite article am, an, a’, in Gaelic would seem to represent the Latin unus; thus an duine represents unus homo. The inflection in a large class of Gaelic nouns is by attenuation, while the nominative plural and genitive singular of such nouns are alike. So with the Latin, monachus, gen. monachi, nom. plur. monachi; Gaelic, manach, gen. manaich, nom. plur. manaich. The structure of the verb is remarkably similar in both languages. This appears specially in the gerund, which in Gaelic is the only form used to represent the infinitive and the present participle. The use of the subjunctive mood largely is characteristic of the Gaelic as of the Latin. The prepositions which are so variously and extensively used in Gaelic, present another analogy to the Latin. But the analogies in grammatical structure are so numerous that they can only be accounted for by tracing the languages to the same source. Another series of resemblances is to be found in the peculiar idioms which characterise both tongues. Thus, possession is in both represented by the peculiar use of the verb to be. Est mihi liber, there is to me a book, is represented in Gaelic by tha leabhar agam, which means, like the Latin, a book is to me.

But there is one peculiarity which distinguishes the Gaelic and the whole class of Celtic tongues from all others. Many of the changes included in inflection and regimen occur in the initial consonant of the word. This change is usually held to be distinctive of gender, but its effect is wider than that, as it occurs in cases where no distinction of gender is expressed. This change, usually called aspiration, implies a softening of the initial consonants of words. Thus b becomes v, m becomes v, p becomes f, g becomes y, d becomes y, c becomes ch, more or less guttural, s and t become h, and so on. These changes are marked in orthography by the insertion of the letter h. This is a remarkable peculiarity converting such a word as mòr into vòr, spelled mhòr; bàs into vàs, spelled bhàs; duine into yuine, spelled dhuine. This peculiarity partly accounts for the number of letters h introduced into Gaelic spelling, loading the words apparently unnecessarily with consonants, but really serving a very important purpose.

It is not desirable, however, in a work like this to prosecute this dissertation farther. Suffice it to say, that philologists have come to class the Gaelic with the other Celtic tongues among the great family of Aryan languages, having affinities, some closer, some more distant, with almost all the languages of Europe. It is of much interest to scholars in respect both of the time and the place which it has filled, and fills still, and it is gratifying to all Scottish Celts to know that it has become more than ever a subject of study among literary men.

The Music of the Highlands.

Among the Celts, poetry and music walked hand in hand. There need be no controversy in this case as to which is the more ancient art, they seem to have been coeval. Hence the bards were musicians. Their compositions were all set to music, and many of them composed the airs to which their verses were adapted. The airs to which the ancient Ossianic lays were sung still exist, and several of them may be found noted in Captain Fraser’s excellent collection of Highland music. They are well known in some parts of the Highlands, and those who are prepared to deny with Johnson the existence of any remains of the ancient Celtic bard, must be prepared to maintain at the same time that these ancient airs to which the verses were sung were, like themselves, the offspring of modern imposition. But this is too absurd to obtain credence. In fact these airs were essential to the recitation of the bards. Deprive them of the music with which their lines were associated, and you deprived them of the chief aid to their memory; but give them their music, and they could recite almost without end.