Throughout the whole of this period, however, there existed, side by side with this printed religious literature, another literature in the popular poetry of the uncultivated native bards, removed from the influence of Irish training, whose compositions were expressed in the pure idiom of the spoken dialect; and in the poems of Ian Lom, the Lochaber poet of the Wars of Montrose; Duncan Ban Macintyre, whose exquisite poem of Bendoran is a beautiful specimen of pure Gaelic, and whose poems were printed in 1778; Ailen Buidhe Macdougall, W. Ross, and Allan Dall Macdougall—all natives of the central districts of the Highlands,—we find ample evidence of the existence and character of a vernacular dialect, in which the people interchanged their homely ideas, and their favourite bards composed their poems which found an immediate access to the hearts and imagination of the people; while the language in which their scriptures and formularies were conveyed was looked upon as a sort of sacred dialect, through which they received their religious teaching.
There was thus, throughout, a double influence exercised upon the language and literature of the Highlands. One from Ireland, which was associated with the written and cultivated dialect of Gaelic which had there been formed, and brought over with Christianity to Scotland. With it came the Irish orthography. It was mainly connected with learning and religious teaching, and its influence was most powerful in the western districts and islands, and the territories subject to the power of the Lord of the Isles. The other, indigenous and antagonistic to it, falling back upon a literary influence from the south and east, when not predominant, and associated more with the popular poetry of the Highlands. Its orthography seems to have resembled that of the other Celtic languages, the Welsh and the Manx; and its influence prevailed in the central and north Highlands, where the best and purest type of the Scotch Gaelic is still to be found.[26]
The literary history of the Highlands falls into periods as these influences respectively prevailed.
The first period is prior to the seventh century, when there was no political separation between Ireland and Gaelic Scotland. The great divisions of the people were regulated by race rather than by geographical distribution. The Cruithne everywhere were united by common origin and ties of race; and the Scots, wherever settled, owned the Milesian Ardrigh in Ireland. The countries were simply viewed as the east and the west, and were known as Erin and Alban, and the communication between them was free and unrestrained. The second period commences with the separation of the Scotch Dalriada from the Irish in 573, and of the Irish Cruithne from the present race, some thirty years later, when a political as well as a geographical separation between the Celtic tribes of the two countries took place; but, for upwards of a century afterwards, the church and clergy of the Highlands were Irish, and the written Irish dialect imported by them must still have remained in use, and exercised its accustomed influence on the spoken language.
After the expulsion of the Scotch clergy in 717, a period of great obscurity in the history of Scotland occurs, extending to nearly a century and a half, during which the ecclesiastical influence exercised was from the south, taking its origin from the Anglic kingdom of Northumbria; some revolution also took place, which placed a Scottish royal family upon the throne of a kingdom consisting of the united tribes situated to the north of the Forth and Clyde. But during the same period another event took place, of great significance in the literary history of the country; the Monastery of Icholumkill or Iona, the time-honoured seat of Gaelic learning, went down amidst the troubled waters of Scandinavian piracy, and its position, as head of the learning and religion of the country, was gone for ever.
During the fourth period, which lasted for three hundred years, the Norwegian kingdom of Man and the Isles, which likewise embraced the western seaboard of the Highlands, interposed itself between the Highlands and Ireland; and the influence from the latter country must for the time have been paralysed, while the indigenous and native influence maintained itself in the extensive Highland province of Moray.
At the close of this period we have a hint of the existence of an Albanic dialect of Gaelic in the Life of St. Kentigern, first Bishop of Glasgow, by Jocelyn, the biographer also of St. Patrick, who wrote in the year 1180. He says that the name of Kentigern was justly given to one who might be called their dominus capitaneus; “nam ken caput Latine, tyern Albanice, dominus Latine interpretatur.” This is nearly a phonetic orthography, and not unlike that of the Dean of Lismore’s MS. In Irish orthography the words would be cend, signifying caput, or a head; tigerna, dominus, or lord; but in pronunciation the d in cend is quiescent, and the aspirated g in tigerna, so that the sound is exactly represented even as now pronounced. Jocelyn seems to recognise the existence of a native dialect designated by Albanice; and one of the peculiarities of Scotch Gaelic is also present in the omission of the final a from the word tigerna.[27]
The fate of the great Celtic earldom of Moray, and the decay of the Norwegian power in the Isles, was followed by the powerful sway of the Celtic Lords of the Isles, who, during the fifth period, extending from three to four centuries, were dominant in the western districts; and, as far as their sway extended, the spirit, influence, and literature were all Irish, and it was only when the fall of the almost independent kingdom of the Isles, and the Reformation again separated the country from Ireland, that a reaction towards the vernacular and spoken Scotch Gaelic took place, which has resulted in a clear development of its grammatical rules and construction, and the establishment of a fixed orthography.
It was at the close of the fifth period, during which the Lords of the Isles were all-powerful in the west, and just before the middle of the sixteenth century ushered in the Reformation, that the collection, of which selections are now published, was made by the Vicar of Fortingal, who was also Dean of Lismore. It is a collection, formed upwards of three hundred years ago, from all quarters, and presents to us a specimen of the literature which was current in the Highlands during this period. There are poems by the Irish bards, whose schools extended also to the Highlands, by the O’Dalys, who lived during the fifteenth century; by Teague og O’Higgin, who died in 1448; by Dermod O’Hiffernan; and by Turn O’Meilchonair, Ollav of the Sil Murray, who died in 1468. There are poems by Allan M’Ruadrie and Gillecallum Mac an Olla, who seem to have been native bards; by John of Knoydart, who celebrates the murder of the young Lord of the Isles by his Irish harper in 1490; by Finlay M’Nab, called the Good Poet; and by the transcriber of the greater part of the manuscript, Duncan, the Dean’s brother, who wrote in praise of the M’Gregors.
The great value of this collection, as regards the language, arises from the peculiar orthography used, which presents it as it must have been pronounced, and affords a means of testing one of the chief differences which characterize the different provincial dialects, the vowel and consonantal sounds, and the presence or absence of eclipsis and aspiration.