GLAS GHAIRM—POWER OF OPENING LOCKS.

This was a rhyme or incantation by which the person possessing the knowledge of it could shut the mouths of dogs and open locks. It was reckoned a very useful gift for young men who went a-wooing. Archibald, son of Murdoch, or, as he was also popularly known, Archibald the Light-headed (Gileasbuig Mhurchaidh, G. Eutrom), who was about twenty years ago a well-known character in Skye and its neighbourhood, knew the charm, but when he repeated it he spoke so fast that no one was able to learn it from him, and as to his teaching of it to any one, that was out of the question. Poor Archibald was mad, and when roused was furiously so. He went about the country attending markets and wherever there was a gathering of people, and found everywhere open quarters throughout that hospitable island. Indeed, it was not wise to contradict him. He had a keen and ready wit, as numerous sayings ascribed to him testify, and composed several songs of considerable merit. The fear which dogs had of him, and which made them crouch into corners on seeing him, was commonly ascribed to his having theGlas Ghairm,but no doubt was owing to the latent madness which his eyes betrayed, and of which dogs have an instinctive and quicker perception than men. On their offering the slightest sign of hostility, Archibald would knock out their brains without as much as looking at their masters.

TheGlas Ghairmwas supposed to be in some way connected with the safety of Israel on the night before the Exodus, “against any of the children of Israel shall not a dog move his tongue, against man or beast” (Ex. xi. 7).

1The words Elfin and Fairy are, in these pages, used indifferently as equivalents of the Gaelic names, sìth (or shi) people, etc.

2These virtues it is to have only thrice, and it has been already unfurled twice. Many of the common people wanted it brought out at the time of the potato failure.

3Fairy motion,i.e.not rising and falling on the waves, but gliding smoothly along.

4“Seachad air Grianaig,Mar fhiadh nam beann fuara,Direadh ri uchd garbhlaich,’S an sealgair ga ruagadh,Ise is siubhal, sìth aice,Sìnteagan uallach,Sgoltadh nan tonn uaine’S a fuaradh air chàch.”Long aig Callum MacShìomain.

“Seachad air Grianaig,Mar fhiadh nam beann fuara,Direadh ri uchd garbhlaich,’S an sealgair ga ruagadh,Ise is siubhal, sìth aice,Sìnteagan uallach,Sgoltadh nan tonn uaine’S a fuaradh air chàch.”Long aig Callum MacShìomain.

“Seachad air Grianaig,

Mar fhiadh nam beann fuara,

Direadh ri uchd garbhlaich,

’S an sealgair ga ruagadh,

Ise is siubhal, sìth aice,

Sìnteagan uallach,

Sgoltadh nan tonn uaine

’S a fuaradh air chàch.”

Long aig Callum MacShìomain.

5“Ged is math an cala dh’ fhàg sinn,Gum bu fearr an cala fhuair sinn.”

“Ged is math an cala dh’ fhàg sinn,Gum bu fearr an cala fhuair sinn.”

“Ged is math an cala dh’ fhàg sinn,

Gum bu fearr an cala fhuair sinn.”

6Few villages in the Highlands of Scotland are without ashï-enin their neighbourhood, and often a number are found close to each other. Strontian, well known to geologists from the mineral which bears its name, isSròn an t-sìthein, “the nose of the Fairy hillock.”

7Bonnach beag boise, gun bhloigh gun bhearn, Eirich ’s big sinne a stigh,i.e.Little cake, without gap or fissure, rise and let us in, is the Elfin call.

8In the north of Ireland the band was taken off the spinning wheel to prevent the Fairies spoiling the linen.

9Similarly, in Dorsetshire fossil belemnites are called colepexies’ fingers, and in Northumberland a fungous excrescence, growing about the roots of old trees, is called Fairy butter. So in Ireland, the round towers are ascribed to them.

10Campbell’sWest Highland Tales, ii. 46.

11The use of some kind of mill, generally a hand mill, is as universal as the growth of grain, and the necessity for reducing the solid grain into the more palatable form of meal no doubt led to its early invention. The Gaelicmeil(orbeil), to grind, the Englishmill, the Latinmola, and the Greekμυλη, show that it was known to the Aryan tribes at a period long anterior to history. The handmill mentioned in Scripture, worked by two women, seems the same with that still to be found in obscure corners in the West Highlands.An instrument so useful to man in the less advanced stages of his civilization could not fail to be looked upon with much respect and good feeling. In the Hebrides it was rubbed every Saturday evening with a wisp of straw ‘for payment’ of its benevolent labours (sop ga shuathadh ris a bhrà ga pàigheadh). Meal ground in it is coarser than ordinary meal, and is known asgairbhein.

An instrument so useful to man in the less advanced stages of his civilization could not fail to be looked upon with much respect and good feeling. In the Hebrides it was rubbed every Saturday evening with a wisp of straw ‘for payment’ of its benevolent labours (sop ga shuathadh ris a bhrà ga pàigheadh). Meal ground in it is coarser than ordinary meal, and is known asgairbhein.

12Other charms used on the occasion were the taking of the woman to be delivered several times across the byre-drain (inne), the opening of every lock in the house, and ceremonies by means of“A grey hank of flax and a cockscomb,Two things against the commandments.”These practices seem to have been known only to the very superstitious, and to have been local. The first belonged to Ross-shire, the second to the north-west mainland of Argyllshire, and the last to Tiree.

12Other charms used on the occasion were the taking of the woman to be delivered several times across the byre-drain (inne), the opening of every lock in the house, and ceremonies by means of

“A grey hank of flax and a cockscomb,Two things against the commandments.”

“A grey hank of flax and a cockscomb,

Two things against the commandments.”

These practices seem to have been known only to the very superstitious, and to have been local. The first belonged to Ross-shire, the second to the north-west mainland of Argyllshire, and the last to Tiree.

13Carleton (Tales and Stories, p. 74) mentions an Irish belief of a kindred character connected with oatmeal. When one crossedfair gurtha, or hungry grass (Scot.,feur gorta, famine grass), a spot on which the Fairies had left one of their curses, he was struck with weakness and hunger, but, “if the person afflicted but tasted as much meal or flour as would lie on the point of a penknife, he will instantaneously break the spell of the Fairies, and recover his former strength.”

14Cha bu luath LuranMar a bhi cruas arain.

Cha bu luath LuranMar a bhi cruas arain.

Cha bu luath Luran

Mar a bhi cruas arain.

15Lurain, Lurain Mhic-ille-dhuiThoir ort clacha du a chladaich.

Lurain, Lurain Mhic-ille-dhuiThoir ort clacha du a chladaich.

Lurain, Lurain Mhic-ille-dhui

Thoir ort clacha du a chladaich.

16“Dlighe gobhainn gualIs iarrunn fuar a chuir amach’S dlighe coire cnàimh’Se thighinn slàn gu tigh.”

“Dlighe gobhainn gualIs iarrunn fuar a chuir amach’S dlighe coire cnàimh’Se thighinn slàn gu tigh.”

“Dlighe gobhainn gual

Is iarrunn fuar a chuir amach

’S dlighe coire cnàimh

’Se thighinn slàn gu tigh.”

17“A Gheur bhalbh ud, ’s a Gheur bhalbh,Thàinig oirnnn a tìr na marbh,Dh’ fhuadaich an coire o’n bhrugh,—Fuasgail an dul is leig an Garbh.”

“A Gheur bhalbh ud, ’s a Gheur bhalbh,Thàinig oirnnn a tìr na marbh,Dh’ fhuadaich an coire o’n bhrugh,—Fuasgail an dul is leig an Garbh.”

“A Gheur bhalbh ud, ’s a Gheur bhalbh,

Thàinig oirnnn a tìr na marbh,

Dh’ fhuadaich an coire o’n bhrugh,—

Fuasgail an dul is leig an Garbh.”

18Dìomaich is mi-bhuaidh air an fhear a dh’iarr oirnn crann mòr luinge fada dheanadh de mhaide bhola liòn.

19Cuir an fhallaid anns’ a bhalgan, agus snìomh an toban mara chriomas a chaora an tom.

20Beannachd dhuit-sa ach mollachd do bheul t’ ionnsachaidh.

21“Dùin an uinneaga tuath,’S gu luath an uinneaga deas;’S dùin uinneag na h-àirde ’n iar,Cha d’thainig ole riamh o’n àirde ’n ear.”

“Dùin an uinneaga tuath,’S gu luath an uinneaga deas;’S dùin uinneag na h-àirde ’n iar,Cha d’thainig ole riamh o’n àirde ’n ear.”

“Dùin an uinneaga tuath,

’S gu luath an uinneaga deas;

’S dùin uinneag na h-àirde ’n iar,

Cha d’thainig ole riamh o’n àirde ’n ear.”

22Am bi thu mar sin daonnan, a bhuineagag?

23The man in Flodigarry got rid of his Fairy assistants by telling them to bale out the sea.

24Cìream, càrdam, tlàmam, cuigealam,Beairt fhighe gu luath,’S bùrn luadh air teine,Obair, obair, obair.

Cìream, càrdam, tlàmam, cuigealam,Beairt fhighe gu luath,’S bùrn luadh air teine,Obair, obair, obair.

Cìream, càrdam, tlàmam, cuigealam,

Beairt fhighe gu luath,

’S bùrn luadh air teine,

Obair, obair, obair.

25Dùn-Bhuirbh ri theineGun chù, gun duine,Mo chearslagan snàth’S mo phocanan mine.

Dùn-Bhuirbh ri theineGun chù, gun duine,Mo chearslagan snàth’S mo phocanan mine.

Dùn-Bhuirbh ri theine

Gun chù, gun duine,

Mo chearslagan snàth

’S mo phocanan mine.

26The natives preserve the true name of the place when they call it “The Lairgs.”

27“Mar an eidheann ris a chreig’S mar an iadh-shlat ris an fhiodh,Mar an fheòil mun chnàimh’S mar an cnàimh mun smior.”

“Mar an eidheann ris a chreig’S mar an iadh-shlat ris an fhiodh,Mar an fheòil mun chnàimh’S mar an cnàimh mun smior.”

“Mar an eidheann ris a chreig

’S mar an iadh-shlat ris an fhiodh,

Mar an fheòil mun chnàimh

’S mar an cnàimh mun smior.”

28“A phiuthrag, ’s a phiuthrag chaidreach,An cuimhne leat oidhche nan capull?Seachd bliadhn’ on thugadh as mi,’S bean mo choltais riamh cha-n fhacas,Ialai horro, horro,Ialai horro hì.”

“A phiuthrag, ’s a phiuthrag chaidreach,An cuimhne leat oidhche nan capull?Seachd bliadhn’ on thugadh as mi,’S bean mo choltais riamh cha-n fhacas,Ialai horro, horro,Ialai horro hì.”

“A phiuthrag, ’s a phiuthrag chaidreach,

An cuimhne leat oidhche nan capull?

Seachd bliadhn’ on thugadh as mi,

’S bean mo choltais riamh cha-n fhacas,

Ialai horro, horro,

Ialai horro hì.”

29“Is glas do leanamh.” “Is glas am fiar ’s fàsaidh e.” “Is trom do leanamh.” “Is trom gach torrach.” “Is eutrom do leanamh.” “Is eutrom gach saoghaltach sona.”“Is glas an duilleach ’s glas am feur,’S glas an tuadh am bheil a chas,’S chaneil ni thig roimh thalamh,Nach eil gnè ghlaise na aoraibh.”The first two lines of this quatrain occur also in a song on the deceitfulness of women, by a young man, whose first love had forsaken him. She “killed him with a stony stare,” and merely asked, “whence comes the sallow stripling?” (“Co ar tha’n corra-ghille glas?”)

29“Is glas do leanamh.” “Is glas am fiar ’s fàsaidh e.” “Is trom do leanamh.” “Is trom gach torrach.” “Is eutrom do leanamh.” “Is eutrom gach saoghaltach sona.”

“Is glas an duilleach ’s glas am feur,’S glas an tuadh am bheil a chas,’S chaneil ni thig roimh thalamh,Nach eil gnè ghlaise na aoraibh.”

“Is glas an duilleach ’s glas am feur,

’S glas an tuadh am bheil a chas,

’S chaneil ni thig roimh thalamh,

Nach eil gnè ghlaise na aoraibh.”

The first two lines of this quatrain occur also in a song on the deceitfulness of women, by a young man, whose first love had forsaken him. She “killed him with a stony stare,” and merely asked, “whence comes the sallow stripling?” (“Co ar tha’n corra-ghille glas?”)

30Ma tha tùr aig marbh, nach bi thu oidhche dhìth do leabaidh.

31My informant could not say whether this was seed-time (màrt cur an t-sìl) or harvest (màrt buain); probably the former (cf. Campbell’sWest Highland Tales, ii., p. 98).

32It may interest the reader that the man (a shrewd enough person in ordinary life) from whom this story was heard, adduced it as proof of the existence of Fairies, of which he said there could be no doubt; he had heard the story from his father, who knew the weaver.

33Iarr air choìr e, ’s gun agam ach mi fhìn.

34Dh’iarr a mhugaill a mhagaillIased an du-lugaill lagaillThoirt a mhagaill as an t-siòl.

Dh’iarr a mhugaill a mhagaillIased an du-lugaill lagaillThoirt a mhagaill as an t-siòl.

Dh’iarr a mhugaill a mhagaill

Iased an du-lugaill lagaill

Thoirt a mhagaill as an t-siòl.

35“Muc dhearg, muc dhearg,Muc leth-chluasach dhearg,Mharbh Fionn le Mac-a-Luin,’S a thug e air a mhuin gu Druim-dearg.”

“Muc dhearg, muc dhearg,Muc leth-chluasach dhearg,Mharbh Fionn le Mac-a-Luin,’S a thug e air a mhuin gu Druim-dearg.”

“Muc dhearg, muc dhearg,

Muc leth-chluasach dhearg,

Mharbh Fionn le Mac-a-Luin,

’S a thug e air a mhuin gu Druim-dearg.”

36Tha e na each bagais aig na sìthchean an càrn na Sleabhach, agus gad seillich na bhialthaobh.Alasdair used to say the men of the present day were very small compared to their ancestors, and to prophecy with his teetotum, they would continue growing smaller and smaller, till at last it would take six of them to pull a wisp of hay.

36Tha e na each bagais aig na sìthchean an càrn na Sleabhach, agus gad seillich na bhialthaobh.

Alasdair used to say the men of the present day were very small compared to their ancestors, and to prophecy with his teetotum, they would continue growing smaller and smaller, till at last it would take six of them to pull a wisp of hay.

37“Ged bu mhath an cala dh’fhàg sinn,Seachd fearr an cala fhuais sinn.”

“Ged bu mhath an cala dh’fhàg sinn,Seachd fearr an cala fhuais sinn.”

“Ged bu mhath an cala dh’fhàg sinn,

Seachd fearr an cala fhuais sinn.”

38“Màrt a threabh mi, màrt a chuir mi, màrt a bhuain mi; Fhir a dh’òrduich na trì màirt, na leig na bheil san ròp’ uamsa.” “Làmh t’athar ’s do sheanar ort, bha feum agad labhairt.”

39Gregory’sWest Highlands and Islands, p. 285.

40Tradition is pretty uniform that Sir Lachlan was killed by the arrow of a little man, and the above is probably only a superstitious version of the real circumstances. The story of powerful warriors, however, struck in the forehead by the arrows of little men, like the stories of Tell and the apple, and Alfred and the cakes, is told of too many persons to be above the suspicion of being a popular myth.The natives of one of the villages in Tiree are known by the nickname of “Clann Du-shith” and “Sìthbheirean.” The assertion that Du-sìth was the ancient name of Duncan is incorrect, as one of those from whom the village nickname was derived was called Donnchadh mòr mac Dhu-shìth. The little man, who killed Lachunn Mor is also known as ant-ochdarann bodaich, the eighth part measure of a carle.

The natives of one of the villages in Tiree are known by the nickname of “Clann Du-shith” and “Sìthbheirean.” The assertion that Du-sìth was the ancient name of Duncan is incorrect, as one of those from whom the village nickname was derived was called Donnchadh mòr mac Dhu-shìth. The little man, who killed Lachunn Mor is also known as ant-ochdarann bodaich, the eighth part measure of a carle.

41It is often observable in popular tales that articles of modern use are ascribed to those who lived before their invention. Anachronisms are not heeded in popular lore.

42ThisDò’il MacJainis probably theDò’il du beag Innse-ruithe, a celebrated bowman and follower of Cameron of Locheil, and, as his name denotes, a person of small stature, who, according to tradition, shot the arrow that nailed the hand of Big Angus Macian (Aonghas Mòr Mac’ic Eòin) of Ardnamurchan, one of the most stalwart men of his day, to his forehead, in Coir Ospuinn, in Morvern, circ.A.D.1596. Others sayJain du beag(little black John) was the hunter whose arrow struck the hind. Another (perhaps the same) celebrated Lochaber archer wasJain beag a bhuilg bhàin(little John of the white bag) from Coiruanain.

43Several versions of the song will be found in Campbell’sLeabhar na Feinne, p. 198. According to the Skye tradition, the secret of Oisian’s birth was not known till notice was taken of his never eating venison like the rest of the host. On being questioned, he said, “When everyone picks his mother’s shank bone, I will pick my own mother’s slender shank bone.”

44This version was originally taken down in Gaelic from the recitation of Malcolm Sinclair, Balefuill, Tiree. The tale was known in Ireland, and the reputation of it still survives very extensively throughout the Highlands.

45This rendering of the popular incantation differs somewhat from that given by Mr. Campbell himself. The Gaelic version is the best the writer has been able to fall in with. Var.An laogh maol carrach is miosa na ainm, “the polled-scabbed calf, that is worse than its name, take off your head,” etc.

46This version of the story is from Skye. A version from Uist is given in Campbell’sTales of the West Highlands, ii. 68. It varies merely in representing the thirsty man as a traveller, who, in consequence of refusing from the Fairy the drink for which he had wished, was drowned at the next ferry.

47This creature, haunting the pastures of the cattle, partakes more strongly of the character of theGlaistig, afterwards to be described, than of the Fairy women.

48“Paidhir de na cailean guagachCuir mu’n cuairt na brathuinn-oran.”

“Paidhir de na cailean guagachCuir mu’n cuairt na brathuinn-oran.”

“Paidhir de na cailean guagach

Cuir mu’n cuairt na brathuinn-oran.”

49The same incident is related of the Sron-Charmaig Glaistig.

50Both names have the same meaning, being derived from a kind of head-dress (ceann-eididh, cuaraig) peculiar to the clan.

51The last two lines suggest this to be a modern composition, and not a popular tradition. Supernatural beings do not go away in flames in Highland superstition.

52“Coir Mhic-Mhaoilein air a Chnap,Fhads’ a bhuaileas tonn air creig.”

“Coir Mhic-Mhaoilein air a Chnap,Fhads’ a bhuaileas tonn air creig.”

“Coir Mhic-Mhaoilein air a Chnap,

Fhads’ a bhuaileas tonn air creig.”

53Bheir mise mo bhriathrun, nach d’ théid mis’ air na sgàlun ciadna rithis.

54It was said of Dougall, that when he wanted a sheep he drove a whole flock through a particular gap in the rocks, while his wife stood in waiting to catch the animal fixed upon. Once she allowed this sheep to pass, and Dougall asked her what she meant. “How,” she said, “could I take the sheep of my own godfather?” (goistidh). Dougall replied, “The man might be your godfather, but the sheep was not your godfather.”

55This story of Glaistig officiousness is an appropriation of a floating tale that had its origin long previous to Mac Ian Year’s time.

56In olden times a wall (of turf) was commonly built to separate the crop land from the hill ground, and was known asGàradh bràgh’d, or Upper Wall. The ground above theGàradh bràgh’dwas known as theEirbhe.

57“Inghean oighre Bhaile-cliathCha cheilinn a thriath nan lann,’S do Ghruagach Eilein nan eun,’S ann a rug mi féin mo chlann.”

“Inghean oighre Bhaile-cliathCha cheilinn a thriath nan lann,’S do Ghruagach Eilein nan eun,’S ann a rug mi féin mo chlann.”

“Inghean oighre Bhaile-cliath

Cha cheilinn a thriath nan lann,

’S do Ghruagach Eilein nan eun,

’S ann a rug mi féin mo chlann.”

58The trews went into the shoe, close-fitted to the legs, and was fastened with a buckle at the waist.

59“Triuthas air Gunna’S Gunna ris a bhuachailleachd,’S na na mheal Gunna ’n triutharMa ni e tuille cuallaich.”

“Triuthas air Gunna’S Gunna ris a bhuachailleachd,’S na na mheal Gunna ’n triutharMa ni e tuille cuallaich.”

“Triuthas air Gunna

’S Gunna ris a bhuachailleachd,

’S na na mheal Gunna ’n triuthar

Ma ni e tuille cuallaich.”

60Such was the terror inspired a few years ago by a report that the Water-horse of Loch Meudaidh had made its re-appearance that the natives would not take home peats that they had cut at the end of the loch by boat (the only way open to them), and the fuel was allowed to go waste.

61A Water-horse was killed in Skye, where the stream from Eisgeadal falls into Loch Fada, at the foot of Storr, by sticking a knife into it. It had previously killed a man.

62Corc-chluasachis also applied to calves the ears of which are in any way naturally marked, as if with a knife, slit in the points, serrated in the upper part, or with a piece out of the back.

63The big beast of Scanlastle in Islay was one of this kind. It devoured seven horses on its way to Loch-in-daal. A ship was lying at anchor in the loch at the time, and a line of barrels filled with deadly spikes, and with pieces of flesh laid upon them, was placed from the shore to the ship. Tempted by the flesh, the ‘loathly worm’ made its way out on the barrels and was killed by the spikes and cannon.

64“Buail an t-òrd, a ghobachain,No buailidh mi sa cheann thu.”

“Buail an t-òrd, a ghobachain,No buailidh mi sa cheann thu.”

“Buail an t-òrd, a ghobachain,

No buailidh mi sa cheann thu.”

65“Is mise nach d’éirich air mo làimh dheis an duigh.”

66“Meirleach salainn ’s méirleach frois,Da mheirleach nach fhaigh fois;Ge b’e co thig no nach d’thig a nios,Cha d’thig meirleach an lìn ghlais.”

“Meirleach salainn ’s méirleach frois,Da mheirleach nach fhaigh fois;Ge b’e co thig no nach d’thig a nios,Cha d’thig meirleach an lìn ghlais.”

“Meirleach salainn ’s méirleach frois,

Da mheirleach nach fhaigh fois;

Ge b’e co thig no nach d’thig a nios,

Cha d’thig meirleach an lìn ghlais.”

67Leagadh-iochdis the remission of arrears of rent, lit. a merciful letting down.

68Manadaireachd.

69The Bait-stone (Clach shuill) was a stone on which to break shell-fish, potatoes, etc., to be thrown into the water to attract fish. The broken bait was calledsoll,faoire.

70“A neach tha gam iomradh,Mar h-ann air mo leas e,Esan bhi ga iomluainAir sgeanabh geura glasa,Cadal an tom seangain da,’S na na cadal fallain da;Ach baobh eadar e ’s an dorus,’S mis’ eadar e ’s a chuid ’s a chadal.Cliath-chliat iarruinn a sgrìobadh a mhionaich,... Cailleach nharbh....”

“A neach tha gam iomradh,Mar h-ann air mo leas e,Esan bhi ga iomluainAir sgeanabh geura glasa,Cadal an tom seangain da,’S na na cadal fallain da;Ach baobh eadar e ’s an dorus,’S mis’ eadar e ’s a chuid ’s a chadal.Cliath-chliat iarruinn a sgrìobadh a mhionaich,... Cailleach nharbh....”

“A neach tha gam iomradh,

Mar h-ann air mo leas e,

Esan bhi ga iomluain

Air sgeanabh geura glasa,

Cadal an tom seangain da,

’S na na cadal fallain da;

Ach baobh eadar e ’s an dorus,

’S mis’ eadar e ’s a chuid ’s a chadal.

Cliath-chliat iarruinn a sgrìobadh a mhionaich,

... Cailleach nharbh....”

71“Tha deuchainn agam dhuit,Tha sealltuinn agam ort,Eadar còig aisnean cléibh Chriosd;Ma tha ’n dàn no ’n ceadachadh dhuit,Feum dheanadh dhiom,Tog do làmh dheas a suas,’S na luaith i nìos.”

“Tha deuchainn agam dhuit,Tha sealltuinn agam ort,Eadar còig aisnean cléibh Chriosd;Ma tha ’n dàn no ’n ceadachadh dhuit,Feum dheanadh dhiom,Tog do làmh dheas a suas,’S na luaith i nìos.”

“Tha deuchainn agam dhuit,

Tha sealltuinn agam ort,

Eadar còig aisnean cléibh Chriosd;

Ma tha ’n dàn no ’n ceadachadh dhuit,

Feum dheanadh dhiom,

Tog do làmh dheas a suas,

’S na luaith i nìos.”

72“Is tric a mharcaich mi le ’m shréinAn dream gam bheil the fhéin ’s do bhean.”

“Is tric a mharcaich mi le ’m shréinAn dream gam bheil the fhéin ’s do bhean.”

“Is tric a mharcaich mi le ’m shréin

An dream gam bheil the fhéin ’s do bhean.”

73Tom-na-h-iubhraich, the Boat Mound, probably derives its name from its resemblance to a boat, bottom upwards. Another popular account makes it the abode of the Feinné, or Fin Mac Coul and his men. There is a huge chain suspended from the roof, and if any mortal has the courage to strike it three times with his fist, the heroes will rise again. A person struck it twice, and was so terrified by the howling of the big dogs (donnal na con mòra) that he fled. A voice called after him, “Wretched mischief-making man, that worse hast left than found” (Dhuine dhon a dhòlaich, ’s miosa dh’fhàg na fhuair).

74“Dar thigedh sluagh Tom na h-iubhraich,Co dh’ eireadh air tùs ach Tòmas?”

“Dar thigedh sluagh Tom na h-iubhraich,Co dh’ eireadh air tùs ach Tòmas?”

“Dar thigedh sluagh Tom na h-iubhraich,

Co dh’ eireadh air tùs ach Tòmas?”

75“Nuair thig Tòmas le chuid each,Bi latha nan creach air Cluaidh,Millear naoi mìle fear maith,’S theid righ òg air a chrùn.”

“Nuair thig Tòmas le chuid each,Bi latha nan creach air Cluaidh,Millear naoi mìle fear maith,’S theid righ òg air a chrùn.”

“Nuair thig Tòmas le chuid each,

Bi latha nan creach air Cluaidh,

Millear naoi mìle fear maith,

’S theid righ òg air a chrùn.”

76“Bi sia baintighearnun diag as deigh an aon tàilleir chrùbaich.”

77“Meair thig an cro bàn do Bhlàr, cuirear seachd cuir de chuibhle mhuilinn Bhlàir le fuil sluaigh.”

78“Cuiridh claigionn na caorach an crann ’s fheum, no an crann araidh air an fharadh;Thig a mhuir deas air a mhuir tuath;Bi Albainn na criosun geala,’S meall òir ann am bun gach glinne.”

78“Cuiridh claigionn na caorach an crann ’s fheum, no an crann araidh air an fharadh;

Thig a mhuir deas air a mhuir tuath;Bi Albainn na criosun geala,’S meall òir ann am bun gach glinne.”

Thig a mhuir deas air a mhuir tuath;

Bi Albainn na criosun geala,

’S meall òir ann am bun gach glinne.”

79“Olaidh am fitheach a shàth, bhar an làir, air mullach clach àrd an Uig.”

80“Tobar Tàth sin, ’s tobar Tàth,Tobar aig an cuirear blàr,’S bi cnaimhean nam fear fàsAir tràigh bhàn Laorais’S marbhar Lachunn nan trì LachunnGu moch, moch, aig tobar Tàth.Al. Torcuil nan trì Torcuil.”

“Tobar Tàth sin, ’s tobar Tàth,Tobar aig an cuirear blàr,’S bi cnaimhean nam fear fàsAir tràigh bhàn Laorais’S marbhar Lachunn nan trì LachunnGu moch, moch, aig tobar Tàth.Al. Torcuil nan trì Torcuil.”

“Tobar Tàth sin, ’s tobar Tàth,

Tobar aig an cuirear blàr,

’S bi cnaimhean nam fear fàs

Air tràigh bhàn Laorais

’S marbhar Lachunn nan trì Lachunn

Gu moch, moch, aig tobar Tàth.

Al. Torcuil nan trì Torcuil.”

81This stone is about ten ft. high, and is one of the three fragments into which a larger stone, used by an old woman of former days as a hammer to knock limpets off the rocks (òrd bhàirneach), was broken. Of the other two, one is inUigh an du tuath, and one in Tarnsa Islet. At a spot from which these three fragments can be seen, there is hidden an urn of silver and an urn of gold (croggan òir ’s cr. airgid). It is easy to find a place whence one can see two, but when about to see the third, one of the first two disappears. Five or six yards make all the difference. A herdsman once found the spot, but when digging for the treasure he happened to see a heifer that had fallen on its back in a stream. He ran to its rescue, and never could find the place again.

82Càth, prob. a step path in a rock.

83“Bi muilionn air gach sruthan,Crann an laìmh gach giullain,Da thaobh Loch Tatha na ghàracha-càil,Cuiridh claigionn na caorach an crann o fheum,‘S cuiridh ite gèoidh an cuimhn’ a duine.”

“Bi muilionn air gach sruthan,Crann an laìmh gach giullain,Da thaobh Loch Tatha na ghàracha-càil,Cuiridh claigionn na caorach an crann o fheum,‘S cuiridh ite gèoidh an cuimhn’ a duine.”

“Bi muilionn air gach sruthan,

Crann an laìmh gach giullain,

Da thaobh Loch Tatha na ghàracha-càil,

Cuiridh claigionn na caorach an crann o fheum,

‘S cuiridh ite gèoidh an cuimhn’ a duine.”

84Does this refer to excommunication? A candle was then extinguished in water.

85Perhaps this means burial with the face downwards. The mother of an illegitimate child, which died in infancy, and the paternity of which was denied, declared if she had known that would be the case, she would have buried the child with its face downward. This was said to be in Tiree, but all the writer’s inquiries failed to find any one who had ever heard of such a thing being done. It is a saying “a down mouth to women if they are not to be found everywhere” (Beul sìos air na mnathan, mar faighear ’s gach àit iad).

86“Nach faicear toradh ad ìm, no ìm ann ad bhainne.”

87“Is tric a bha mise ’g imlich na mias agus a’ lomadh nan cnàmh an tigh t’ athar.”

88“Ged thug mi biadh ’us càise ’s uibhean duit, air do dhà làimh, Iogain ’ic Iogain, chuir thu ’n gad roi mo dhòrn.”

89The Mull doctor passed a house from which loud sounds of talking proceeded. He remarked that in that house were either twenty men or three women.

90This wasNial na Buaile, who lived in a house alone several miles from any other house. The hollow is calledSloc-an-tàilisg.

91See page 304.

92’S àrd mharcaich thu ’n raoir a Mhìcheil. Seall air do chois chlì. Ceil orm ’s ceilidh mi ort.

93Fiacaill storàchmeans a buck tooth.

94“A nollaig mu dheire de’n cheudCha chuir mi e’n aireamh na mias.”

“A nollaig mu dheire de’n cheudCha chuir mi e’n aireamh na mias.”

“A nollaig mu dheire de’n cheud

Cha chuir mi e’n aireamh na mias.”

95“Ofhichier du Bhaile-chrodhain a bh’ann,Thréig e a bhean ’s a chlannNan do thuit e’n cath na Fraing,Cha bhiodh an call co farranach.”

“Ofhichier du Bhaile-chrodhain a bh’ann,Thréig e a bhean ’s a chlannNan do thuit e’n cath na Fraing,Cha bhiodh an call co farranach.”

“Ofhichier du Bhaile-chrodhain a bh’ann,

Thréig e a bhean ’s a chlann

Nan do thuit e’n cath na Fraing,

Cha bhiodh an call co farranach.”

96Allan was a native of Lochaber, the most notorious district in the Highlands for cattle-lifters, and derived his name from having lifted a creach “for every year of his life, and one for every quarter he was in his mother’s womb.” He died at the age of 34.

97Nam bithinn fhìn’s mo dhà chompanach ann, ’s trìgroilleinean againn nach lùbadh’s nach briseadh, cha bhiodh deamhan a stigh nach cuireamaidan làimh.

98There is a venom and an emphasis in the original impossible to convey in a translation.“Clann ’ic Cuthain chuir nam briag,Clann ’ic Cuithein chur an t-sodail,Clann ’ic Mhannain chuir na braideGed nach b’fhaid aid na cas biodaig.”

98There is a venom and an emphasis in the original impossible to convey in a translation.

“Clann ’ic Cuthain chuir nam briag,Clann ’ic Cuithein chur an t-sodail,Clann ’ic Mhannain chuir na braideGed nach b’fhaid aid na cas biodaig.”

“Clann ’ic Cuthain chuir nam briag,

Clann ’ic Cuithein chur an t-sodail,

Clann ’ic Mhannain chuir na braide

Ged nach b’fhaid aid na cas biodaig.”

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