Section IX.
The Hebrides.—The Northern Isles: Lewis and Harris; (Næs);
Skye.—Ossian’s Songs.—Iona.
The rocky western coast of the Highlands south of Sutherland was not, as I before mentioned, permanently inhabited by the Norwegians. They had, indeed, regular settlements on the west coast, but these were on the islands. They were here secure from the sudden attacks of the Gaels, or Highlanders, who, generally speaking, would scarcely have ventured out on a sea which then swarmed with Vikings. The farther, therefore, the islands were from the mainland, so much the more secure would the Norwegian settlers be, and so much the greater, in effect, did their colonies become. By degrees they settled themselves on all the islands along the west coast, from Lewis to Man, which they called under one name, “Suðreyjar,” or the southern islands, from their situation with regard to the Orkneys and Shetland Isles. Sometimes, however, they did not reckon Man among them, and then divided the rest of the islands into two groups, in such a manner, that only the islands to the south of Mull were called “Suðreyar,” whilst Mull itself, and the islands to the north, obtained the name of “Norðreyar.” The Irish, and the rest of the Gaels, on the contrary, after the conquest of the islands by the Norwegians, called them “Inis Gâl” (the foreigners’ isles).
The most northern and largest of the northern isles was the extensive one which forms the present Lewis and Harris (the “Ljóðhus” of the Sagas). It is separated from Scotland by the broad, stormy, and troubled channel called the Minch. The southern part of it only, or Harris, where the mountains reach the height of between two and three thousand feet, can be called mountainous, for the rest of the island is rather flat, devoid of wood, and covered with heaths and moors. Some good arable land is, however, to be met with here and there along the coasts. Even in very early times this island was very densely inhabited by the Gaels, of which, among other things, some immense rows of stones, near Callernish, bear witness. In like manner, the Norwegians must, at a later date, have had considerable colonies in it. On this head we must not, of course, implicitly rely on the numerous traditions related by the common people about the landing of “the Danes,” their rising power, and subsequent overthrow. But, what is more certain, the names of not fewer than about ten large lakes in the island still retain the Norwegian termination vat (“vatn,” Vand, water); and three of the largest are called Loch Langavat (the long water). Several coves (Vige) in Harris are called vagh (“vagr”); as Groesavagh, Flodavagh; and in Lewis wick, as Sandwich (Sandvig; Eng., Sand-bay), and Norwich (Nordvig; Eng. North-bay). To these may be added a great number of Norwegian names of places ending in stra or sta (staðr, stead); as Little Scarristra, Meickle Scarristra (Harris); Erista, Mangersta (Lewis); in bost (bolstaðr), as, in Harris, Nisibost, Hagabost, Chillibost; and in Lewis, Callbost, Habost, Luirbost, Crossbost, Melbost, Garrabost, and others (in all about thirteen). Further, we find such names as Laxay (Laxá, Laxaa; Eng., Salmon river), Laxdale, Nether Holm and Upper Holm, Tong (túnga), &c. These Norwegian names of places are met with as well towards the south and west as on the east coast, where they are most numerous about Loch Seaforth (Sæfjörðr), and in the vicinity of the little town of Stornoway. But they are chiefly concentrated at one point, the most northern in the island, in a district which still retains the pure Norwegian name of “Ness.”
On this Naze, or promontory, are the lakes Langavat and Steapavat; the valleys Dibidale, Eorodale, North Dell, and South Dell; the manors and towns Skegersta, Swainbost, Habost, Cross, and at the farthest extremity Oreby or Eoropie (“Eyribœr,” the town on the Eir or Naze?); with the adjacent headland of Raven, which may possibly have been called after Odin’s sacred bird. At all events, there is good ground for assuming, from these names of places, that the promontory had a pre-eminently Norwegian population, which, indeed, is unmistakably apparent even at the present day.
Throughout Harris and Lewis, for instance, the Gaelic inhabitants are small, dark-haired, and in general very ugly. But no sooner do we arrive at Ness, than we meet with people of an entirely different appearance. Both the men and women have in general lighter hair, taller figures, and far handsomer features. I visited several of their cabins, and found myself surrounded by physiognomies so Norwegian, that I could have fancied myself in Scandinavia itself, if the Gaelic language now spoken by the people, and their wretched dwellings, had not reminded me that I was in one of those poor districts in the north-west of Europe where the Gaels or Celts are still allowed a scanty existence. The houses, as in Shetland, and partly in Orkney, are built of turf and unhewn stones, with a wretched straw or heather roof, held together by ropes laid across the ridge of the house, and fastened with stones at the ends. The houses are so low, that one may often see the children lie playing on the side of the roof. The family and the cattle dwell in the same apartment, and the fire, burning freely on the floor, fills the house with a thick smoke, which slowly finds its way out of the hole in the roof. The sleeping-places are, as usual, holes in the side walls.
It is but a little while ago that the inhabitants of the Naze, who are said to have preserved faint traditions of their origin from Lochlin (called also in Ireland, Lochlan), or the North, regarded themselves as being of better descent than their neighbours the Gaels. The descendants of the Norwegians seldom or never contracted marriage with natives of a more southern part of the island, but formed among themselves a separate community, distinguished even by a peculiar costume, entirely different from the Highland Scotch dress. Although the inhabitants of Ness are now, for the most part, clothed like the rest of the people of Lewis, I was fortunate enough to see the dress of an old man of that district, which had been preserved as a curiosity. It was of thick coarse woollen stuff, of a brown colour, and consisted of a close-fitting jacket, sewn in one piece, with a pair of short trousers, reaching only a little below the knees. It was formerly customary with them not to cover the head at all. In a carefully compiled Scotch and English guide book (Anderson’s Guide, 1842) it is stated, that “The islanders of the northern part of Lewis, with their long, matted, and uncombed hair, which has never been restrained by hat or bonnet from flowing as freely in the wind as their ponies’ manes, and their true Norwegian cast of countenance, form living portraits of the ancient Norsemen. The other inhabitants are chiefly of Celtic origin.” The difference between the descendants of the Gaels and of the Norwegians is consequently so apparent that it is as striking to a Scotchman or an Englishman as to a Scandinavian.
It is said on the island that the inhabitants of Ness are more skilful fishermen and better sailors than the rest of the men of Lewis. However that may be, as a pretty numerous Norwegian population on it has long kept itself unmixed and distinct from the Gaels, it is not improbable that those men of Lewis who are related to have formerly harried Shetland, until they were entirely defeated in a great battle in Mainland, may have been inhabitants of Ness, who, after the custom of the ancient Norwegians, went on expeditions beyond sea, either to gain booty, or, more probably, to decide some old dispute by the sword. That men of Lewis, of Gaelic descent, who have never liked the sea, but, on the contrary, always feared it, should have ventured repeatedly, and in great numbers, so far as Shetland, altogether exceeds belief.
On the coasts of Lewis and Harris are several small islands, with still recognisable Norwegian names, such as Calvay (“Kálfey”), Pabbay (“Papey”), Skarpa (Skarpey), Scalpay (Skalpey), together with the places called Meathallybost, Bernera (Bjarnarey), and others. In the south-west there are three large islands in a row; North Uist, Benbecula, and South Uist (in the Sagas “Ivist”), where there are also evident traces of a Norwegian population. A small island to the west of North Uist is called Kirkibost (Kirkjubolstaðr); on Benbecula there are the lakes Loch Ollevate and Langavat, as well as the Vaage, or inlets, Uskevagh, Kenlerevagh, and Riavagh; and on South Uist there are likewise lakes and inlets called vat and vagh; to which may be added such names of places as Frobast, Kirkidale, Hillisdale, and lastly, a mountain called Heckla, probably from the well-known volcanic mountain in Iceland. In a bay in the middle of South Uist are the islands Calvay and Pabbay. There is still a great number of small isles on the coasts of these islands, whose names in a greater or less degree all betray their Norwegian origin; for instance, Grimsa (“Grimsey”), Barra (“Barey”), Lingay (“Lyngey”), Hellesay (“Hellisey”), Eriskay (“Eiriksey”), and others. The Norwegians must even have visited the little island of St. Kilda, which lies about eighty miles west of Lewis; at least, two of the often-mentioned and peculiarly Scandinavian bowl-formed brooches have been discovered on the island; one of them I have seen in the Andersonian Museum, in Glasgow. Similar brooches were also found, with a skeleton, in the island of Sangay, between Harris and North Uist.
To the east of North and South Uist is the large island of Skye (“Skið”), separated from the Highland mainland by a narrow sound (“Skiðsund”). Between its more northern part and the mainland, where the sea is broader, are the islands of Rona, Raasay (“Hrauneyjar”), Scalpa (“Skálpey”), Pabba (“Papey”), and Longa (“Langey”). Skye, towards the south, is remarkable for its numerous and lofty mountains, whose beautiful forms are visible at a great distance. Towards the north the island becomes gradually flatter and broader. In the west and north-west parts it is indented by deep firths, round which are to be found the most fertile districts in the island. The east coast, on the contrary, is not so capable of cultivation, as it has large tracts of moorland heath and sand. The Norwegians, therefore, advisedly chose to settle on the western and north-western firths, which, besides being more fertile, were not so exposed to the attacks of the Gaels as the eastern and south-eastern coast, which very nearly approach the mainland. Not a few Scandinavian names of places may be still clearly recognised near Loch Snizort, such as Scuddeburgh, Skabost, Braebost, and, near a waterfall, Forscachregin (the Norwegian Fors with a Gaelic termination). By Dungevan Loch are the inlets Kilmaluag and Altivaig, and the villages Husabost, Collbost, and Nisabost. By Loch Bracadale (the “Vestrifjorðr” of the Sagas) are Fors, Orbost, Collbost, and Eabost. By Loch Harporth, Carabost; and by Loch Eynort, Husedalebeg and Husedalemore; which latter, in a mixture of Norwegian and Gaelic, signify little and great Huusdal (Housedale); and, with a similar mixture, Ghionaforsenary. A little more inland is the valley of Tungadelebeg, where the Gaelic beg (little) is added to the Norwegian Tungadal.
From the frequent Gaelic terminations and corruptions of the Norwegian names, it is sufficiently evident that the Norwegian language has lost its former dominion in the island, and that the Gaelic has resumed its ancient pre-eminence. The western districts of Skye, as well as the previously-mentioned Norderöer, or northern islands, from Lewis to Barrahead (which last are often called under one name, “the Long Island”), are precisely those places in the Highlands where the Gaelic tongue is most unmixed, and where the greatest quantity of old Gaelic traditions and songs still survives among the people. It was here also, that a great number of the world-renowned songs of Ossian were first composed. It is true we no longer hear the people sing them, but there can nevertheless be scarcely any doubt, particularly if we regard the perceptible traces of the ancient metre in the Gaelic texts, that the so frequently and warmly disputed edition by Macpherson is really founded on ancient songs, although these may have been somewhat altered by lapse of time, and by a not very happy translation. They have quite a peculiar interest for the Scandinavian North, from the striking agreement in tone and spirit which they present to several of the songs of the Sagas and Edda. These last, again, afford a strong proof of the genuineness of those attributed to Ossian, since the songs of the Sagas and Edda, at the time when Macpherson published his Ossian, were either not at all, or but very imperfectly known, even in Scandinavia itself, not to speak of other countries. The real age of Ossian’s songs is very uncertain, and very difficult to discover; but this much is clear, that they indicate a lively intercourse between Alba (Scotland) and Lochlin (Scandinavia), long before the times of the Vikings, and previously to all historical accounts of connections between those countries. We cannot, however, venture to conclude from this that the Orkneys, or any other part of Scotland, were at so early a period inhabited by a Scandinavian people. That such a colonization should really have taken place before the time of the Vikings, which began at the close of the eighth century, there are not only wanting historical and archæological proofs, but likewise all internal probability.
Mull (“Myl”) is the largest of the most southern Norderöer, or northern islands, but it is not richest in memorials of the Northmen. In the narrow strait or sound (“Mylarsund”) which separates the island from the mainland, there lies straight before Tobermory, the most important place in the island, the little island of Calve (“Mylarkálfr”); and somewhat farther south of Tobermory, on a rivulet by the coast, are the ruins of the palace of Aros (from “árós;” Dan., Aarhus, the mouth of the rivulet or Aa), once frequently inhabited by the rulers of these islands, called “Lords of the Isles.” Another river in Mull, well stocked with fish, was formerly called Glenforsay (Monro, “Description of the Western Isles,” 1594), from the Norwegian “forsá” (Fosaa; Eng., Waterfall-river), to which the Gaelic glen has since been added. With the exception, perhaps, of Assapoll (from -bol), in the south-west, the island has no Norwegian names of places. Of such names, however, several are to be met with on the islands west of Mull, particularly on Coll (“Kóln”), where we find Crossapull, Gisapoll (from bol), Arnabost (-bolstaðr), and Balehough; and on Tiree, Tyrvist, together with Kirkapoll, Heylipoll, Vassipoll, and Crossipoll. In the bay formed by Mull, towards the west, are found many small islands with originally Norwegian names, such as Ulva (“Ulfey”), together with Soriby, Gometra (“Guðmundarey”), and Staffa (“Stafey”), so famed for its stalactic caverns.
But of all the Hebrides, none is more renowned than Iona (Ithona, “the Waves’ Island”), or Icolmkill, “the island with Columba’s cells,” which lies in the open Atlantic, near the south-west point of Mull. It is not distinguished either by size and fertility or by numerous and splendid ruins; it is now but an inconsiderable island, with some few remains of churches, conventual buildings, and ancient Christian sepulchral monuments. But about thirteen centuries ago it was the light of the western world; for, after St. Columba settled there, it became the central point whence Christianity diffused itself towards the east and north, over Scotland and the surrounding islands. Iona thus obtained such repute for sanctity, that it was said that a deluge which was to overwhelm Ireland, and the islands round about, would have no power to inundate it. Tradition adds, that, for this reason, the ancient Irish, Scotch, and Norwegian kings, besides many other chiefs and mighty men, both at home and abroad, chose Iona as their place of burial; and that at the commencement of the sixteenth century, no fewer than three hundred and sixty splendid stone crosses, or tombstones, were still to be found on the island, which, however, with some few exceptions, have now entirely disappeared.
According to an old description of the island, by Dean Monro (1594), there was to the north of the Scotch graves an inscription, which ran thus:—“Tumulus regum Norwegie,” or, “the tombe of the Kings of Norroway, in the quhilk tombe, as we find in our ancient Eriske cronickells, there layes eight Kings of Norroway, and also we find in our Eriske cronickells, that Coelus, King of Norroway, commandit his nobils to take his bodey and burey it in Colmkill, if it chancit him to die in the isles; bot he was so discomfitit, that ther remained not so many of his army as wold burey him there.” By the kings of Norway here mentioned we must of course understand only the kings of the Sudreyjar, or southern islands, and the Irish kings of Norwegian descent. It is in itself very probable that these kings often desired to be buried in Iona, where the first bishops of the proper Sudreyjar, “the bishops of the isles,” dwelt, and whose church of St. Mary was consequently the chief church in the islands. The tombs of the kings, however, can at present scarcely be pointed out with certainty; we only know that they must have been in the large and still visible burial-place consecrated to St. Oran. On this place there is likewise a little chapel consecrated to the same saint, which, according to the opinion of some, is of Norwegian workmanship—a point, however, which must be very doubtful.
In the chapel are to be seen the remains of a carved monument erected in the year 1489 to Lachlan Mackinnon (Mac Fingon), and on it, underneath the inscription, is a ship, which is still to be found in the family arms of the Mackinnons, but which is said to have been originally the heraldic bearing of the Norwegian kings in the Isle of Man.
[[++]] Monument - Boat Decoration
The Island of Iona was of special importance in ancient times, not only to Scotland, but to the Scandinavian North. From it Christianity was assuredly disseminated among the Norwegians in the Sudreyjar, or southern isles, the Orkneys, and the Shetland Isles; whence, again, it was often carried by Vikings and merchants to Norway and Iceland. In the latter place, where not a few men from the southern isles were among the first colonists, there was even a church dedicated to St. Columba. Whilst, therefore, heathen Norwegians plundered and destroyed the churches and convents of Iona, the Christian Norwegians seem to have respected its sanctity. The Sagas, which call it “Eyin helga” (the holy island), state, that the Norwegian king, Magnus Barfod (Barefoot), when in his first expedition to the Sudreyjar and Ireland, in the year 1097, he came to “the holy island,” gave all the inhabitants a guaranty of peace and security, and allowed them to retain their possessions. It is also stated that “King Magnus opened the little Kolumkille Church, and went therein; but that he directly locked the door again, and said that no one should dare to enter; and since that time the church has never been opened.”