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.