A portion of these manuscripts deals with medical and metaphysical subjects, the two being often combined. We are hardly prepared to learn to how great an extent these subjects were studied at an early period in the Highlands. We are apt to think that the region was a barbarous one without either art or science. A sight of the sculptures which distinguished the 14th and 15th centuries is prone to remove this impression. We find a style of sculpture still remaining in ancient crosses and gravestones that is characteristic of the Highlands; elaborate ornaments of a distinct character, rich and well executed tracery, figures well designed and finished. Such sculptures, following upon those of the prehistoric period found still within the ancient Pictish territory, exist chiefly throughout the West Highlands, and indicate that one art, at least, of native growth, distinguished the Gaelic Celts of the Middle Ages.
The medical manuscripts existing are chiefly the productions of the famous Macbeths or Beatons, the hereditary physicians of the Lords of the Isles for a long series of years. The charter of lands in Islay, already referred to, drawn out by Fergus Beaton, is of a date as early as 1408, and three hundred years after, men of the same race are found occupying the same position. Hereditary physicians might seem to offer but poor prospects to their patients, and that especially at a time when schools of medicine were almost if not altogether unknown in the country; but the fact is, that this was the only mode in which medical knowledge could be maintained at all. If such knowledge were not transmitted from father to son, the probability was that it would perish, just as was the case with the genealogical knowledge of the seanachies. This transmission, however, was provided for in the Celtic system, and while there was no doubt a considerable difference between individuals in the succession in point of mental endowments, they would all possess a certain measure of skill and acquirement as the result of family experience. These men were students of their science as it existed at the time. The Moors were then the chief writers on medicine. Averroes and Avicenna were men whose names were distinguished, and whose works, although little known now, extended to folios. Along with their real and substantial scientific acquirements, they dived deep into the secrets of Astrology, and our Celtic students, while ready disciples of them in the former study, followed them most faithfully and zealously in the latter likewise. There are numerous medical and astrological treatises still existing written in the Gaelic language, and taken chiefly from the works of Moorish and Arabian writers. How these works reached the Scottish Highlands it is hard to say, nor is it easier to understand how the ingredients of the medical prescriptions of these practitioners could be obtained in a region so inaccessible at the time. The following specimen of the written Gaelic of medical manuscripts, is taken from Dr O’Donovan’s grammar:—[102]
“Labhrum anois do leighes na h-eslainti so oir is eígin nethi imda d’fhaghbhail d’a leighes; ocus is é céd leighes is ferr do dhénamh dhi. 1. na lenna truaillighthi do glanad maille caterfusia; óir a deir Avicenna ’s an 4 Cān. co n-déin in folmhughadh na leanna loisgi d’inarbad. An 2.ní oilemhain bidh ocus dighi d’ordughadh dóibh; an tres ní, an t-adhbhar do dhileaghadh; an 4.ní a n-innarbadh go h-imlán; an 5.ní, fothraiethi do dhénum dóibh; an 6.ní, is eígin lictuber comhfhurtachta do thobhairt dóib. An 7.ní, is eígin neithi noch aentuighius riu do thobhairt dóib muna roib an corp línta do droch-leannaíbh.”
English Translation.
“Let me now speak of the cure of this disease (scurvy), for many things must be got for its cure; the first cure which is best to be made is to clean the corrupt humours with caterfusia; for Avicenna says in the fourth Canon that evacuation causes an expulsion of the burnt humours. The second thing, to order the patients a proper regimen of meat and drink; the third thing, to digest the matter; the fourth thing, to expel them completely; the fifth thing, to prepare a bath for them; the sixth, it is necessary to give them strengthening lictub. The seventh, it is necessary to give them such things as agree with them, unless the body be full of bad humours.”
This extract is taken from an Irish manuscript, but the language is identical with that in use in the writings of the Beatons. Celtic Scotland and Celtic Ireland followed the same system in medicine as in theology and poetry.
The metaphysical discussions, if they may be so called, are very curious, being characterised by the features which distinguished the science of metaphysics at the time. The most remarkable thing is that there are Gaelic terms to express the most abstract ideas in metaphysics;—terms which are now obsolete, and would not be understood by any ordinary Gaelic speaker. A perusal of these ancient writings shows how much the language has declined, and to what an extent it was cultivated at an early period. So with astrology, its terms are translated and the science is fully set forth. Tables are furnished of the position of the stars by means of which to foretell the character of future events. Whatever literature existed in Europe in the 14th and 15th centuries, extended its influence to the Scottish Highlands. The nation was by no means in such a state of barbarism as some writers would lead us to expect. They had legal forms, for we have a formal legal charter of lands written in Gaelic; they had medical men of skill and acquirement; they had writers on law and theology, and they had men skilled in architecture and sculpture.
The Dean of Lismore’s Book.
When the Highland Society of Scotland were engaged in preparing their report on the poems of Ossian, they thought it important to search with all possible diligence after such sources of ancient Gaelic poetry as might have been open to Macpherson, and especially for such written remains as might still be found in the country. Among others they applied to the Highland Society of London, whose secretary at the time, Mr John Mackenzie, was an enthusiastic Highlander, and an excellent Gaelic scholar. The Society furnished several interesting manuscripts which they had succeeded in collecting, and among these an ancient paper book which has since been called the “Book of the Dean of Lismore.” This book, which now lies in the library of the Faculty of Advocates, Edinburgh, is a small quarto very much defaced, of about seven inches square, and one inch and a quarter in thickness. It is bound in a piece of coarse sheepskin, and seems to have been much tossed about. The manuscript is written in what may be called phonetic Gaelic, the words being spelled on the same principle as the Welsh and Manx, although the application of the principle is very different. “Athair,” father, is “Ayr;” “Saor,” free, is “Seyr;” “Fhuair,” found, is “Hoar;” “Leodhas,” Lewis, is “Looyss;” “iuchair,” a key, is “ewthir;” “ghràdh,” love, is “Zrau.” This principle of phonetic spelling, with a partial admission of the Irish eclipsis and the Irish dot in aspiration, distinguishes the whole manuscript, and has made it very difficult to interpret. The letter used is the English letter of the 15th and 16th centuries, and the MS. was transcribed by the late Mr Ewen M’Lachlan of Aberdeen, an admirable Gaelic scholar. But no attempt was made to transfer its contents into modern Gaelic, or to interpret them, save in the case of a few fragments which were transferred and interpreted by Dr Smith for the Highland Society. Recently, however, the whole manuscript, with few exceptions, has been transcribed, presented in a modern Gaelic dress, translated and annotated, by the writer; and a historical introduction and additional notes have been furnished by Dr W. F. Skene.
The volume is full of interest, as presenting a view of the native literature of the Highlands in the 15th and 16th centuries, while it contains productions of a much earlier age. The fragments which it contains are both Scottish and Irish, showing how familiar the bardic schools were with the productions of both countries. Much of the contents consists of fragments of what is usually called Ossianic poetry—compositions by Ossian, by Fergus filidh his brother, by Conall MacEdirsceoil, by Caoilte M’Ronan, and by poets of a later age, who imitated these ancient bards, such as Allan MacRorie, Gilliecallum Mac an Olla, and others. The collection bears on one of its pages the name “Jacobus M’Gregor decanus Lismorensis,” James M’Gregor, Dean of Lismore, and it has been conjectured from this fact and the resemblance of the writing in the signature to that of the body of the manuscript, that this was the compiler of the work. That the manuscript was the work of a M’Gregor is pretty evident. It contains a series of obits of important men, most of them chiefs and other men of note of the clan Gregor, and there are among the poetical pieces of a date later than the Ossianic, numerous songs in praise of that clan. It seems, however, that M’Gregor had a brother called Dougal, who designates himself daoroglach, or “apprentice,” who had some share in making the compilation. These M’Gregors belonged to Fortingall in Perthshire, although James held office in the diocese of Argyll. He was vicar of the parish of Fortingall, and it is presumed usually resided there.