From Lochourn to Glenfinnan the gray mountains ranging,
Naught falls on the eye but the changed and the changing;
From the hut by the lochside, the farm by the river,
Macdonalds and Cameron pass—and for ever.
The flocks of one stranger the long glens are roaming,
Where a hundred bien homesteads smoked bonny at gloaming.
Our wee crofts run wild wi’ the bracken and heather,
And our gables stand ruinous, bare to the weather.
To the green mountain shealings went up in old summers
From farm-town and clachan how mony blithe comers!
Though green the hill pastures lie, cloudless the heaven,
No milker is singing there, morning or even.
Where high Mam-clach-ard by the ballach is breasted,
Ye may see the gray cairns where old funerals rested,
They who built them have long in their green graves been sleeping,
And their sons gone to exile, or willing or weeping.
The chiefs, whom for ages our claymores defended,
Whom landless and exiled our fathers befriended,
From their homes drive their clansmen, when famine is sorest,
Cast out to make room for the deer of the forest.
Yet on far fields of fame, when the red ranks were reeling,
Who prest to the van like the men from the shealing?
Ye were fain in your need Highland broadswords to borrow,
Where, where are they now, should the foe come to-morrow?
Alas for the day of the mournful Culloden!
The clans from that hour down to dust have been trodden,
They were leal to their Prince, when red wrath was pursuing.
And have reaped in return but oppression and ruin.
It’s plaintive in harvest, when lambs are a-spaining,
To hear the hills loud with ewe-mothers complaining—
Ah! sadder that cry comes from mainland and islands,
The sons of the Gael have no home in the Highlands.
CAMPBELTOWN is built on what was originally the seat of the Dalriadan monarchy. About the middle of the third century Cormac, King of Ireland, quelled a dispute which had arisen between two tribes, and during this civil war Cormac’s cousin, Cairbre-Riada, conquered a district in the north-east of Ireland, which he called Dalriada, or the portion of Riada. About 503 A.D. the three sons of Erc, the then King of Dalriada, named respectively Loarn, Fergus, and Angus, settled a colony on the promontory of Cantyre, which was effected by peaceful means. These three chiefs then each took possession of a separate territory. Fergus took Cantyre, Loarn took what is now known as the district of Lorne, and Angus is said to have taken possession of Isla. When Campbeltown was the seat of the Dalriadan monarchy it bore the name of Dalruadhain. In the sixth century St. Ciarnan landed here, and lived in a cave known as Cove-a-Chiarnan. He became the patron saint of all Cantyre or Kintyre, and having founded a church at Dalruadhain, the place became known as Chille-a-Chiarnan, which has been modernised to Kilkerran. After this the Macdonalds of the Isles took Kilkerran for a capital, built a castle, and rebuilt the town, calling it Kinlochkerran, which means the head of Ciarnan’s Loch. It is said that King James IV. built the castle, and called it his “new castle of Kilkerane in Kintyre.” He seemed to have resided here in 1498. King James V. had many conflicts with the Macdonalds, and as he was unable to subdue them, he granted the place to the Campbells of Argyle, and they, after many fierce struggles, almost depopulated it. On account of this grant the place once more changed its name, and has since been known as Campbeltown.
The town was erected into a Royal Burgh in 1700, and the charter states that this was done at the desire of Archibald, the tenth Earl of Argyll, who was made Duke of Argyll in the following year. Previous to this it had been a Burgh of Barony, and the charter quotes a charter of King James VI., which ordained that “for the better entertaining and continuing of civility and policy within the Hielandes and lies,” . . . “that there be erected and builded within the bounds thereof, three burghes and burrowetowns, in the maist conuenient and commodious partes meet for the samen; to wit, ane in Kintyre, another in Lochaber, and the third in the Lewis.”
The Seal of the Burgh of Campbeltown is as follows: A shield divided into four. In the first quarter a castle; the second quarter gyronny of eight; the third quarter a lymphad, with sail furled and oars in action; and in the fourth quarter a fret. Beneath is the motto, “Ignavis precibus fortuna repugnat,” meaning “Fate is deaf to idle prayers.”
The castle represents the old castle of Campbeltown, the site of which is now occupied by the parish church, which was built in 1780.
The gyronny of eight is the armorial bearings of the Clan Campbell. Nisbet speaks of the gyronny as follows: “The giron is a French word which signifies the lap—one sitting with knees apart if line drawn from one knee to the other the space within makes a giron with the point in gremio. So all girons are of a triangular or conal form, broad at one end and sharp at the other. The first is at the sides of the shield, and the other ends at the naval, or centre point of the shield. They are said to represent triangular pieces of stuff, commonly called gussets, placed in garments and women’s smokes, to make them wide below and narrow above. . . . This armorial figure is frequent in armorial bearings in Europe, and . . . has its rise in armouries from the robes, gowns, and coats of armour used by the ancients.”
The lymphad, an old-fashioned ship with one mast and oars, is the armorial bearings of the ancient House of Lorne, because in ancient times the Island chiefs held their lands under the tenure of providing one or more ships for the use of the sovereign.
The fret sable is the armorial bearings of Baron Tollemache. At the time of the erection of the Burgh, Lady Elizabeth Tollemache was the wife of the then Earl of Argyll, and the device was adopted by the Burgh in compliment to her. The fret is a figure composed of a narrow saltire or cross and a mascle, which are interlaced. Nisbet says that the mascle “is a lozenge voided of the field—i.e., with the centre cut out. Heralds make it represent different things—the eye or ring to fasten a coat of mail. Others the mesh of a net; others mirrors.” And regarding the fret, he says: “Mr Thomas Crawford, in the fragments of his ‘Manuscript of Heraldry,’ . . . says the fret is . . . a badge of fastness and fidelity, like a knot or tie of ribbons . . . is called by some English heralds the herald’s love-knot, because it is devised by them as an armorial bearing.” In Seton’s “Heraldry” it is said that the origin of the lozenge has been variously accounted for, and Sylvanus Morgan says that while the form of the shield was taken from Adam’s spade, that of the lozenge was derived from Eve’s spindle.
THE earliest notice of Inverary is in a charter dated 8th May 1472 granted to Colin, first Earl of Argyll, erecting Inverary, or “Inoureyra” as it is there spelt, into a Burgh of Barony. It takes its name from being situated “on the Aray,” and Queen Mary in 1554 “for policie to be hade within this realme, and increasing of vertue within the samyn, created the burgh of the Innerrara a free royal burgh forever—appointed Archibald, Earl of Ergile, customer of the burgh for life, and gave power to the Provost, Baillies, Councillors, community and inhabitants to build a pretorium for the administration of justice.” This “pretorium” was used till about 1754, and was the first of the kind in Argyleshire. Then another court house and prison were built, which is now used by the Chamberlain of Argyll as an office. The town obtained another charter from King Charles I. in 1648.
The Seal bears in the centre a shield, with horizontal wavy lines representing the sea, and with five herrings swimming into a net which is shown suspended at one side. Above the shield is the name Inverary, and surrounding the lower part, the motto “Semper tibi pendeat halec” which may be freely translated “May the fish sauce always be ready for you.”
As the principal industry of the Burgh is the herring fishing in Lochfyne, the design speaks for itself, and is intended to represent a net set in the loch with herrings entering it.
The motto, however, requires a word of explanation, as it seems to refer to the fishing industry being the most important of all industries, and the Lochfyne herrings being the finest of all fish. The Latin word halec or alec is translated in dictionaries as “the sediment of a costly fish sauce called garum; and the meaning of garum is given as “a thick sauce-fish sauce.” This garum was much used by the Romans in almost all their dishes, and seems to have been very expensive. It is said that the most esteemed was that which came from Antipolis and Dalmatia, but Horace praises that made at Byzance, and says that it was considered the best as well as the most expensive. Pliny says that garum is a liquid of a very exquisite nature made from the intestines of fish, and several parts which would otherwise be discarded. These are macerated in salt, and, he says, garum is, in fact, the result of their putrefaction. He also remarks that it was originally prepared from a fish called “garos” by the Greeks. He then proceeds to speak of “alec” which, he says, is the refuse of garum, or its dregs when imperfectly strained. He also tells us that in course of time this alec became a great object of luxury, and that an infinite number of different kinds of it were made, and he adds that garum also became much improved, and was made to resemble the colour of old honied wine, and that it was so pleasantly flavoured as to admit of being drunk as a beverage. Possibly the Romans knew the delicacy of the Lochfyne herrings, and from their indulgence in them, or the alec made from them, the motto may have originated.
From time immemorial this part of Lochfyne has been celebrated for its herrings, and the “Old Statistical Account” says that the harbour of Inverary was anciently called Slochk Ichopper, meaning a Gullet where vessels bought or bartered for fish, and it goes on to say that “anciently the French merchants used to come and barter their wines for herrings, as there is a point of land, about 3 miles south of Inverary, still called the Frenchman’s point; and the tradition of the country is that it was to that particular spot the herrings were in use to be brought, in order to be cured and sold.”
LOCHGILPHEAD came under the provisions of the various previous Police Acts in 1858, and under the Burgh Police Act of 1892 adopted as the Common Seal a design illustrative of the fishing industries of the place. The Seal is—On a shield an anchor with a cable, and across the anchor and in front is a herring. The whole is encircled by a cable. Beneath, as the motto, is the Gaelic word “Dochas” meaning “Hope.”
Loch Gilp, at the “head” of which the town is situated, is said to take its name from the Gaelic Gilb meaning a chisel, from the shape of the loch bearing a fancied resemblance to that tool.
THE “Old Statistical Account” tells us that about 1714 the first house of any consequence was erected in Oban by a trading company of Renfrew, which used it as a storeroom. In 1736 a custom-house was erected “Oban being reckoned a proper place for clearing out vessels for the herring fishery.” About 1774 “there were from 20 to 30 vessels registered at Oban which were chiefly employed in the fisheries; but from the decrease of that trade on the N.-W. coast the number of vessels is now much smaller.” In 1811 it was erected into a Burgh of Barony in favour of the Duke of Argyll. But the Court of Session afterwards set this charter aside, and another charter was granted in 1820 in favour of the Duke of Argyll and Mr Campbell of Combie. The town was made a Parliamentary Burgh in 1833.
The Seal of the Burgh is a shield in the base of which is a representation of the galley of Lorn with oars in action, and beneath, in the sea, a fish swimming. In the left hand chief is a lion rampant, the Scottish Arms; and in the right hand chief the Campbell Gyronny. The motto beneath “Air aghart” is in old Celtic characters, and is the Gaelic for “Forward.” The fish refers to the nature of the industry long carried on by the inhabitants of the town before it became famous as a watering-place.
DUNOON adopted the Lindsay Act of 1862 in that year, and, under the provisions of the Burgh Police Act of 1892, took the following device as the Common Seal of the Burgh.
The lower division of the shield on the Seal bears a representation of the ancient Castle of Dunoon, beneath the shadow of which the town of Old Dunoon arose. The old castle, which crowned a rocky headland between the east and west bays, takes one back into the dark mists of antiquity. Some antiquarians think it was founded by remote Dalriadic chieftains in the early years of the sixth century, and, later on, to have been a stronghold of Scandinavian rovers. Some allege that it was at one time a nunnery, and that the name of the town comes from the Gaelic Dun-no-oigh, meaning “the house of the virgins.” But the origin of the name is uncertain, though Buchanan derives it from the Gaelic dun, a castle, and nuadh, new, and calls it Novio-dunum.
From the reign of Malcolm Canmore the castle was the seat of the Lord High Stewards of Scotland, and when King Robert II., son of Walter Stewart, and grandson of King Robert Bruce, came to the throne, it became a Royal palace, and was placed under the hereditary keepership of the Campbells of Lochow, the ancestors of the Dukes of Argyll. As they lived in it, their vassals and attendants had houses built in the neighbourhood for them to reside in, which houses were the origin of the town, and the ferry between this place and Greenock gave an additional importance to it. Part of the feudal tenure by which one of the proprietors in the vicinity holds his lands is that of maintaining this ferry across the Clyde.
The castle seemed to have covered an acre of ground, and to have had three towers. By Royal charter of 1472, Colin, Earl of Argyll, Lorne, and Campbell, obtained certain lands round the Castle of Dunoon. These lands he held of the crown for a white rose, shown at the bottom of the Seal. In 1544 the castle was besieged and taken by the Earl of Lennox, who had desired to be Regent during the infancy of Mary Queen of Scots, and on 26th July 1563 Queen Mary herself visited it. In 1646 it was the scene of a cruel atrocity perpetrated by the Campbells on the Lamonts of Cowal and Bute. Thirty-six of these were conveyed from the houses of Escog and Castle-Toward to the village of Dunoon and hanged on an ash tree at the kirkyard. “Insomuch that the Lord from heaven did declare His wrath and displeasure by striking the said tree immediately thereafter, so that the whole leaves fell from it, and the tree withered, which, being cut down, there sprang out of the very heart of the root thereof a spring like unto blood purpling up, and that for several years till the said murderers or their favourers did cause howk out the root.” After this the castle was utterly neglected and fell to ruin. Its stones were taken to build neighbouring cottages, and now its outline can hardly be traced, but it is believed there are a vast number of vaults underground.
The upper division of the shield bears a steamboat, indicating that the town received a new lease of life by the introduction of steamers on the Clyde. The shield is surrounded by Scotch thistles, and the recently added motto, “Forward,” shows that continuous prosperity is looked for.
TOBERMORY, in the island of Mull, was founded in 1788 by “The British Society for extending the Fisheries and improving the Sea coasts of the Kingdom.” In 1875 it adopted the Lindsay Act, and under the Burgh Police Act of 1892 designed a Common Seal as follows:—
On a background of thistles a shield divided into four. The first quarter bears a representation of the Virgin and Child, the Virgin being the patron saint of the Burgh, hence the origin of the name from the Gaelic Tobar Moire, the Well of the Virgin Mary. This was originally a fountain which, in the days of popery, was dedicated to the Virgin. In the second quarter is a dolphin spouting water; in the third, an ancient galley with flags on the mast and at the stern; and in the fourth, a fish, probably a herring. These three latter devices are emblematic of the scheme for the foundation of the town, and its subsequent development as a fishing centre.
Regarding the dolphin, we are told by Nisbet: “The dolphin is taken for the King of Fishes . . . for his strength and swiftness in the pursuit of other fishes his prey, and is said to be an admirer of men, so as to be humane, and a lover of music, for which he is often used in arms and devices. Ulysses is said by Aldrovandus to have carried the dolphin on his shield. . . . Hopingius says, that Ulysses carried the dolphin on his shield and signet-ring, upon the account of that creature’s humanity for saving his son Telemachus when he fell into the sea.”
The motto “Ceartas” is a Gaelic word, meaning justice or equity.
— Porteous, Alexander, The Town Council Seals of Scotland; Historical, Legendary and Heraldic, Edinburgh: W. & A. K. Johnson, 1906.
This old lady is introduced to us by Mr. F. A. Mackay, in his poem of “The Heir of Lorn.” Moila was her name, and she lived at the beginning of the thirteenth century, though she was popularly supposed to have seen Fingal in his prime, and her wrinkled and tremendously aged face seemed, literally, to give utterance to such an idea. She claimed kindred with the Clan Donald, to one of whom she had been a sort of foster-mother, and she lived near to St. Columba’s church, in one of those mysterious caverns of which there are so many in the district of Keil. When the visitor was admitted to her presence, this was the species of old lady on which his gaze fell :—
. . . . a hideous form
Like to the monster of the midnight storm;
Skins of the beasts of prey are loosely thrown
Across a shape whose shrivell’d limbs are shown;
Fierce, wild, and ruthless; long her matted hair,
Which ill protects a bosom dark and bare.
A rod of iron fills her skinny hand,
With which anon she stirs the blazing brand;
A crown of bramble decks her wrinkled brow;
Coarse is the fringe which shades her eye below ;
Out from its hairy covered cell it stares,
As lightning through the gathered rain-cloud glares.
A smoking cauldron hangs above the fire,
Whose fitful blazes flare and then expire;
A wild succession of unearthly shapes,
Glides down the throat where gloomy darkness gapes;
Before the fire, on back of hard tortoise,
An old sly cat his one-eyed sleep enjoys;
Heaped in a corner lie, not far apart,
The mystic books of her divining art;—
Toads, asps, and adders crawl along the ground,
Whilst slimy snails coat all the rocks around.
She is further described as having “Her hands like toads, each finger like an asp;” but her repulsiveness is atoned for by her magic powers. She weaves her spell, and summons her kindred spirits, which come trooping to her cave to do her bidding.
See how she stirs the cauldron, smoking white!
Around her dance fantastic spirits bright;
Some green, some red, some yellow, others blue—
A fiend-like mocking of the rainbow’s hue;
With maddening swiftness round and round they wheel,
Like fiery belt which makes the vision reel.
Slow through the smoke appears a lurid hand,
Which drops some charm at Moila’s stern command;
The hissing pot gives forth a lurid gleam,
The witch chants out, the spirits dance and scream.
‘Tis seven times done ! loud bursts a joyous shout,
Away! away! dread darkness ends the rout.
Such were the incantations of Moila, the witch of Keil.
“FOR it shall be known, I shall seek no other refuge but only your Majesty’s clemency, nor no other living, but that which your Majesty’s princely liberality, it shall please your Highness bestow upon me as at more length, the bearer will inform your Majesty, and so I beseech God to bless your Highness with a long and prosperous reign, your Majesty’s most humble servant, (Signed), Angus M’Connal of Dunivaig. From Iylaye, the tent of September, 1606.”
About this period the following affecting supplication was sent to the Council, whereof a fac-simile is given. The spelling is modernized:—
My Lords of Secret Council, please your Lordships to understand that we the tenants and under subscribers testify and approve to your Lordships that Angus M’Connell of Dunivaig and his forbears have been native superiors above us under His Majesty’s hands and grace. Now therefore we crave of your Lordships’ grace in respect of his native kindness of superiority over us, and specially seeing has nothing to say against him, but using us well, in all manner of form, and is willing to keep all good order that his Majesty and your Lordships will lay to his charge, therefore we beseech your Lordships for the cause of God to let us have our own native said Master your subject during his lifetime, and thereafter his eldest son and heir Sir James. This we beseech your Lordships to do for God’s cause, as we are ever bound to pray for your Lordships’ standing. We rest at Yllaye the [..] day of [..].
Your Lordships’ subjects to be commanded with service, (signed), Neil M’Ky, Officer of the Rinns, with my hand; Neil M’Kay, younger; Hector Mactavish in Kinibos; Archibald Makduphee in Ballijonen; Donald Makduphee in Killicolmane; Neil Neonach Makduphee in Migirnes; Archibald Makduphee of Skerolsay; Malcolme Makphersone in Mullindrie; Lauchlane Makirini levin in Gronozort; Neill Makphetera of Kepposiche; Donald Maktavish of Ardacheriche; Hew M’Ky of Killikeran; Donald MakGoin of Esknis.
No satisfactory reply was made. Angus’ name appears occasionally thereafter at meetings of Western Highland Potentates, and heading the Lists. But restoration was not to be; and baffled and unsupported Angus Macdonald on 1st January, 1612, for the trifling sum of 6000 merks renounced in favour of Sir John Campbell of Calder all his rights to Islay, and dying shortly thereafter, is referred to in 1614, as “umquhile Angus Macdonald called of Dunyvaig.”
— The Last MacDonalds of Isla: Chiefly Selected from Original Bonds and Documents, Sometime Belonging to Sir James MacDonald, the Last of His Race, Now in the Possession of Charles Fraser-Mackintosh, F.S.A. Scot., Glasgow, 1895.
Oran Nam Fineachan Gaidhealach.
Alasdair mac Mhaighstir Alasdair
A chomuinn rìoghail rùnaich
Sàr-ùmhlachd thugaibh uaibh,
Biodh ur roisg gun smùirnein,
‘S gach cridh’ gun treas gin lùib ann;
Deoch-slàinte Sheumais Stiùbhairt
Gu mùirneach cuir mu’n cuairt!
Ach ma ta giamh air bith ‘nur stamaig,
A’ chailis naomh na truaill.
Lìon deoch-slàinte Theàrlaich,
A mheirlich! stràic a’ chuach!
B’ì siod an ìocshlàint’ àluinn
Dh’ath-bheòthaicheadh mo chàileachd,
Ged a bhiodh am bàs orm,
Gun neart, gun àgh, gun tuar —
Rìgh nan dùl a chur do chàbhlaich
Oirnn thar sàl ri luas!
O, tog do bhaideil arda,
Chaol, dhìonach, shàr-gheal, nuadh,
Ri d’ chrainnghridh bìgh-dhearg, làidir,
Gu taisdeal nan tonn gàireach;
Tha Æolus ag ràitinn
Gun sèid e ràp-ghaoth chruaidh
O’n àird anear, ‘s tha Neptun dìleas
Gu mìneachadh a’ chuain.
Is bochd atà do chàirdean
Aig ro-mheud t’fhardail uainn,
Mar àlach maoth gun mhàthair,
No beachainn bhreac a’ ghàraidh
Aig sionnach ‘n d’èis am fàsaichth’
Air fàillinn feadh nam bruach;
Aisig cabhagach le do chàbhlach,
Us leighis plàigh do shluaigh.
Tha na dèe ann an deagh-rùn duit,
Greas ort le sùrd neo-mharbh
Thar dhronnag nan tonn dubh-ghorm,
Dhriom-robach, bhàrr-chas, shiùbhlach,
Ghleann-chladhach, cheann-gheal, shùgh-dhlùth,
Nam mòthar cùl-ghlas, garbh;
Na cuan-choirean greannach, stuadh-thorrach,
‘S crom-bhileach, molach, falbh.
Tha muir us tìr cho rèidh dhuit
Mur dean thu fèin an searg’;
Dòirtidh iad ‘nan ceudaibh,
‘Nan laomaibh tiugha, treuna,
A Breatuinn us a h-Eirinn
Mu d’ standard brèid-gheal, dearg;
A’ ghaisreadh sgaiteach, ghuineach, rìoghail,
Chreuchdach, fhìor-luath, gharg.
Thig do chinneadh fèin ort,
Na treun-fhir laomsgair, gharbh,
‘Nam beathraichibh gu reubadh,
‘Nan leòmhannaibh gu creuchdadh,
‘Nan nathraichibh grad-leumnach,
A lotas geur le ‘n calg;
Le ‘n gathaibh faobharach, rinn-bheurra
Nì mòr-euchd le ‘n arm’.
‘Nam brataichibh làn-èidicht’
Le dealas geur gun chealg,
Thig Domhnullaich ‘nan dèidh sin,
Cho dìleas duit ri d’ lèine,
Mar choin air fasdadh èille
Air chath chrith geur gu sealg;
‘S mairg nàimhde do ‘n nochd iad fraoch,
Long, leòmhann, craobh, ‘s làmh dhearg.
Gun neartaich iad do champa
Na Caimbeulaich gu dearbh,
An Diùc Earraghàidhealach mar cheann orr’,
Gu mòralach, mear, prionnsail,
Ge b’è sid an tionnsgnadh searbh,
B’è sid an tionnsgnadh searbh,
Le lannaibh lotach, dubh-ghorm, toirteil,
Sgoltadh chorp gu’m balg.
Gu tairbeartach, glan, caismeachdach,
Fìor-thartarach ‘nan ranc,
Thig Cluainidh le ‘chuid Phearsanach,
Gu cuanna, gleusda, grad-bheirteach,
Le spàinnichibh teann-bheirticht’
‘S cruaidh fead ri sgailceadh cheann;
Bidh fuil da dòrtadh, smùis da spealtadh,
Le sgealpaireachd ur lann.
Druididh suas ri d’ mheirghe,
Nach meirbh an am an àir,
Clann Ghill’ Eathain nach meirgich
Airm ri h-uchd do sheirbhis,
Le ‘m brataichean ‘s snuadh feirg’ orr’,
‘San leirg mar thairbh gun sgàth;
Am foirne fearail, nimheil, arrail,
As builleach, ealamh làmh.
Gun tig na fiùrain Leòdach ort
Mar sheochdain ‘s eòin fo ‘n spàig;
‘Nan tùiribh lann-ghorm, tinnisneach,
Air chorra-ghleus gun tiomachas,
An rèisimeid fhìor-innealta,
‘S fàth giorraig dol ‘na dàil;
Am bi iomadh bòcan fuilteach, foirmeil,
Thèid le stoirm gu bàs.
Thig curaidhnean Chlann-Chamshroin ort,
Thèid meanmnach sìos ‘nad spàirn;
An fhoireann ghuineach, chaithreamach,
‘S neo-fhiamhach an am tarruinge,
An lainn ghlas mar lasair dealanaich
Gu gearradh cheann us làmh;
‘S mar luas na dreige, ‘s cruas na creige,
Chluinnte sgread nan cnàmh.
Thig mìlidhean Chlann-Iain ort,
Thèid fritheilteach gu d’ champ,
Mar fhaloisg ris na sliabh-chnuic
Us gaoth a’ Mhàirt ‘ga biathadh,
No marcaich’ air each srianach
A rachadh sìos gun chàird –
Cho ealamh ris an fhùdar ullamh,
An t-srad ‘n uair bhuineadh dhà.
Gur cinnteach dhuibh d’ur coinneachadh
Mac Coinnich mòr Cheann-t-sàil’,
Fir làidir, dhàna, cho innealta
Do’n fhìor-chruaidh air a foinneachadh,
Nach ghabh fiamh no somaltachd
No sgreamh roimh theine bhlàr;
‘S iad gu nàrach, fuileach, foinnidh,
Air bhoil’ gu dol ‘nad chàs.
Gur foirmeil, pròiseil, ordail,
Thig Tòisichean ‘nan ranc,
A’ màrsal stàtail, comhnard,
Gu pìobach, bratach, sròl-bhuidh’;
Tha rìoghaltachd us mòrchuis
Gun sòradh anns an dream,
Daoine làidir, neartmhor, cròdha,
‘S iad gun ghò, gun mheang.
Thig Granndaich gu ro-thartarach,
Neo-fhad-bheirteach do d’ champ,
Air phriob-losgadh gu cruadal,
Gu snaidh’ cheann us chluas diubh,
Cho nimheil ris na tigiribh,
Le feachdraidh dian-mhear, dàn’,
Chuireas iomadh fear le sgreadail
‘S a’ breabadaich gu làr.
Thig a rìs na Frisealaich
Gu sgibidh le neart garbh,
‘Nan seochdaibh fìor-ghlan, togarrach,
Le fuathas bhlàr nach bogaichear,
An comhlan feardha, cosgarrach,
‘S mairg neach do ‘n nochd iad fearg;
An spuir ghlas aig dlùths an dèirich
Bidh ‘nan èibhlibh dearg.
‘Nan gaisreadh ghaisgeil, losgarra,
Thig Lachlunnaich gun chàird,
‘Nan soighdibh dearga, puinnseanta,
Gu claidhmheach, sgiathach, cuinnsearach,
Gu gunnach, dagach, ionnsaichte,
Gun chunntas ac’ air àr;
Dol ‘nan deannaibh ‘n aodainn pheileir
Tiochd o theine chàich.
Gabhaidh pàirt de t’ iorghaill-sa
Clann-Fhionghain ‘s sìor-bhualadh,
Mar thuinn ri tìr a’ sìor-bhualadh,
No bile lasrach dian-losgadh,
‘Nan treudaibh luatha, sìor-chonfach,
Thoirt grìosaich air an nàmh’;
An dream chathach, Mhuileach, Shrathach,
‘S maith gu sgathadh chnàmh!
‘S mòr a bhios ri corp-rùsgadh
Nan closaichean ‘sa bhlàr,
Fithich ann, a’ rocadaich,
Ag itealaich, ‘s a’ cnocaireachd,
Cìocras air na cosgarraich
Ag òl ‘s ag ith’ an sàth;
Och, ‘s tùrsach, fann, a chluinntear mochthrath,
Ochanaich nan àr.
Bidh fuil us gaorr dam fùidreadh ann
Le lùth-chleasan ur làmh,
Meangar cinn us dùirn diubh,
Gearrar uilt le smùisreadh,
Cìosnaichear ur biùthaidh,
Dan dubh-losgadh, ‘s dan cnàmh’;
Crùnar le poimp Tearlach Stiùbhart,
Us Frederic Prionns’ fo shàil.
THE gathering for the funeral of a chief in the old time, comprehended not only the whole clan and its branches, but all its “kin and allies;” and since the Highlanders, like the present Albanians and Rajah-Poots, always carried their weapons, it is scarce necessary to observe that the muster was ”in arms.” The only distinction between the array of a funeral and the array of battle was, that in the former was omitted the “Clogaide,” the “Luireach,” the “Sgiath,” and the “Claimh-da-laimh.” At the funeral of
SIR DUNCAN CAMPBELL OF LOCHNELL,
in the latter part of the eighteenth century, there were present four thousand men; and at that of Simon VIII. Lord Lovat, who died at Dalcrois, five thousand men in arms conveyed his body from the march of his lands at Bunchrew, to the family chapel in the Church of Wardlaw.
“This funeral, however, was inferior in splendour to that of Hugh X. Lord Lovat, who died in his house at Beauly upon the 27th of April, and was buried in the church of Wardlaw upon the 9th May, 1672.
“At eight o’clock of the morning,
covered with a velvet mortcloth, was exposed in the courtyard, the pall above it being supported by four poles, the eight branches of the escutcheon fixed to as many poles driven into the ground, four at each end of the coffin. A large plume surmounted the whole. Two hundred men in arms formed an avenue from the gate to the high road. Four trumpeters standing above the grand staircase sounded on the approach of every new arrival. A sumptuous entertainment was given about mid-day. Between twelve and one the trumpets played the dead march, then the mourners raised the coffin and the pall above it. Two trumpeters preceded and followed the body. A horseman in bright armour, holding a mourning spear, led the van, two mourners in hoods and gowns guiding his horse. At the ferry, two war horses, covered with black trappings, and held by grooms attired in sables, had been placed in ambush, who starting up, here joined the procession. From the west end of the moor to the kirk stile, one mile in length,
ARMED BANDS OF MEN
were drawn up, through whose lines the procession went slowly. The Earl of Murray alone sent 400 of his vassals; the Bishops of Murray, Ross, and Caithness, with 80 of their clergy, were present, and a body of 800 horsemen. At the church stile, the Earls of Murray and Seaforth, the Lairds of Balnagown, Foulis, Beaufort, and Strichen, carried the coffin into the church, which was hung with black. After singing and prayer, the funeral sermon was preached from 2 Samuel, 3rd chapter, 38th verse. At four o’clock the whole ceremonies were over, and the trumpets sounded the retreat. The different clans filed off with banners displayed and pipes playing, the Frasers forming a line, and saluting each as they passed. They then marched to the ferry, and were dismissed.” The preparations in
WINE, BRANDY, PROVISIONS,
and confectionery for such occasions, resembled the purveyance for the vast entertainments of the middle ages. The wines and spirits were furnished in great abundance by the ample commerce with France and Spain; and in latter times condiments, confectionery, and other luxuries, were brought from Edinburgh. At the funeral of Sir Duncan Campbell, abovementioned, four waggon-loads of delicacies were transported from the metropolis—but nothing to the satisfaction of the guests, for at a bad piece of the road in the wood of the “Leitir-Beann,” at the foot of Cruachan, they were all overturned into Loch Awe.
In the ancient Highland funerals all who had far to come, or when the procession had to set off very early, all who were not near neighbours, assembled on the preceding evening, and “waked the corpse,” or kept
VIGIL DURING THE NIGHT.
The women relieved each other in watching the coffin in the funeral chamber, while the men sat in the hall—the more weary asleep, but the greater number, especially if it was winter, “round the light of the oak,” listening to traditionary tales or poetical recitations, generally of a sombre cast, and delivered in an undertone. At day-break a breakfast was set out, well furnished even among the inferior orders, with beef, venison, or goats’ flesh, salmon, trouts, heaps of hens and eggs, and abundance of claret and brandy. Whisky was unknown until the Covenantic and Anglican persecutions put down the abundant commerce with the Catholic countries.
As soon as the meal was concluded, “Thog iad an Corp”—
“THEY LIFTED THE CORPSE,”
and the procession set forth. The women followed to the first burn, where, as at that which the dead had already passed, they once more took leave for ever. In the short halt which attended this separation, and in which tears flowed afresh, the “deoch-falbh,” the parting drink, passed round in profound silence, as if the departed gave the “deoch-an-doruis” on that threshold which he should cross no more. The dark column then passed forward, and if it was winter, and the day was bad, with a stern, quick, determined pace; for if the roads were ill, and the waters swollen, it should be a march of toil, sometimes of danger, when the fords were deep and the torrents strong. All near the coffin, and these were continually exchanged from front to rear, relieved the bearers every forty or fifty yards, so that if the distance or the shortness of the light required haste, the bier was borne forward with surprising velocity. Two men with bottles, always replenished, preceded the head of the column about three hundred yards, and gave drink to all whom they met, but with a kind and saddened hospitality. If the deceased was a person of rank, the clan standard was cairied before the coffin, but furled.
THE PIPES ALWAYS ATTENDED,
but followed immediately after the bier, a small space being warded round the piper, by four men, who joined their drawn swords before and behind him, to keep off any pressure of the crowd. In the present decay, or rather extermination of ancient customs, it has been supposed that the pipes should precede the coffin, as they preceded its inmate when alive. But the contrary was the invariable custom; because the feet being borne forward, the pipes attended the head. It was an undeviating form that the piper preceded in a wedding, but followed in a funeral.
In the vast parishes of the Highlands, where the ecclesiastical rebellion destroyed all the local chapels, and, in many instances, threw a plurality of cures into one, the church is now placed at the distance of a day’s journey from many of the inhabitants. Often, therefore, the coffin must be borne from twenty to thirty miles, and through many a deep and violent torrent; and yet the bearers will perform this progress in five or seven hours. It was, and is still by the people of the glens, considered
DEROGATORY FOR A HIGHLANDER
to be carried in a hearse. It is by the hands of “his people,” “shoulder high,” that they feel a sad pride and consolation to render their last services to the dead. When the late Glengarrie died, a question was made in Inverness if a hearse would be used at the funeral? but the clansmen bent their brows and said, “that it might be sent, but that it would never go past Drumnadrochaid,” for that ”the people would never see Mac Mhic Alasdair carried to the grave in a cart.” His own feelings, indeed, would have sympathised with theirs; for one of ourselves being dangerously ill, and obliged to be borne from Invergarrie to the steamer, he disliked the idea of the carriage being used; upon such an occasion it appeared to him too near the hearse; and when it was proposed, “No,” he said, “he shall be carried in his plaid, shoulder high, like his father’s son, and the pipes before him”—which, indeed, should have been, could we have had strength to bear it.
THE FUNERAL OF GLENGARRY
himself was the last which bore—probably shall be the last which will bear—a Highland character. The funeral of the late Chisholm was attended by a great train of carriages, and nearly a thousand people, but the coffin was conveyed in a hearse, and there were neither pipes nor tartans, nor any attribute of a Highland gathering. One of the chiefs present having heard an expectation of this absence, made inquiry upon the subject, and received for answer that “it was desired that no Highland dresses should be present.”
— John Sobieski and Charles Edward Stuart, Tales of the Century or Sketches of the Romance of History Between 1746 and 1846, Edinburgh, 1847.
Duray. Nairest that iyle layes Duray, ane ather fyne forrest for deire, inhabit and manurit at the coist syde, part be Clandonald of Kyntyre, pairt be Mac Gullayne of Douard, pairt be M’ Gellayne of Kinlochbuy, pairt be M’ Duffithie of Colvansay, ane iyle of twenty-four myle of length, lyand from the southwest to the northeist twale myle of sea from Gigay above written, and ane myle from Ha, quhar is twa Loches meetand uthers throughe mide iyle of salt water, to the lenthe of ane haff myle, and all the deire of the west pairt of that forrest, will be cahit be tainchess to that narrow entrey, and the next day callit west againe, be tainchess through the said narrow entres, and infinit deire slaine there, pairt of small woods. This iyle, as the ancient iylanders alledges, should be callit Deiray, taking the name from the Deire innorne Leid, quhilk has given it that name in auld times. In this iyle there is twa guid and save raids for shipps, the ane callit Lubnalierie, and the uther Loche Terbart, fornent others; the greatest hills in this iyle are chieflie Bencheelis, Bensenta, Corben, Benannoyre in Ardlaysay, ane chappel sometime the paroch kirke Kiternadill. The water of Lasay ther, the watter of Udergan, the watter of Glongargister, the waters of Knockbraick, Lindill, Caray, Ananbilley, all thir waters salmond slaine upon them, this iyle is full nobell coelts with certaine fresche water Loches, with meikell of profit.
Description of the Western Isles of Scotland, called Hybrides; by Mr Donald Monro High Dean of the Isles who travelled through the most of them in the year 1549.