Seanchaidh na Coille, page 14
Tha cuid de dh’òigridh ar dùthcha am measg an t-sluaigh anns an dùthaich seo leis an tàir iad fhéin a chluinntinn a labhairt na cainnte a dh’ionnsaich am màthair dhoibh, an t-éideadh a chaitheamh, an cluais a chumail ris a’ cheòl sin a b’ uaill agus a b’ urram le’n sinnsearaibh bhon d’ fhuair iad an t-saorsa a th’aca agus am beagan measa tha air a chur orra. Labhraidh sinn gu h-aithghearr riutha agus theagamh anns a’ chànain as measail aca, ann an dòigh a chumas iad a’ cnàmh na cìre air a’ cheann-labhairt seo beagan làithean.
Tha mo chridhe air a chràdh nuair a chì mi an fhuaralachd a tha ag éirigh suas anns a’ ghinealach òg, cuid dhiubh a thionndaidheas an sròn gu tarcuiseach air neach a chì iad a’ caitheamh an éididh sin, no labhairt na cànain sin air an robh iad fhéin a-mhàin eòlach an làithibh an òige agus a bu mhiann, roghadh, agus uaill am pàrantan. Ach tha aon adhbhar sòlais againn nach fhaca sinn aon de’n t-seòrsa seo riamh air nach robh na Goill fhéin a’ sealltainn le gnè de tharcuis, a thaobh bonn-stéidh bho’m bheil an t-àrdan aineolach seo ag éirigh.
Tha fios aig na Goill gu math air urram nan Gàidheal agus is tric air làithibh féill, no co-chomainn, a chì sinn iad a’ tionail fo shuaicheantas na h-Alba ann an làn earradh nan Gàidheal ged nach urra dhoibh an cànain a labhairt, nì bu mhiannach leotha; agus chan fhaca sinn Gall riamh do’m b’ urra a labhairt nach d’ rinn uaill aiste agus air chinnte, chan eil nì as coireach ri Gall air bith a bhith a’ cur tarcuis air Gàidheil an-diugh, ach nach urra dha aonachadh riutha an cànain no an éideadh, agus nach urra dha smàl a chur air an ainmeileachd an dòigh air bith eile.
Chan aithne dhuinn nàmhaid an-diugh air thalamh as motha a th’ aig na Gàidheil na cuid diubh fhéin a tha le aineolas a’ saoilsinn gur tàir dhoibh a bhith air an coltachadh ri’n sinnsearaibh. Ach nan sealladh iad ri sinnsearaibh nan Gall, chitheadh iad na bu mhotha de dh’adhbhar tàir, a bhith air an ainmeachadh orra; ach cha mhór feum a bhith ri leithid seo de mhuinntir nach eil ri leughadh facal mu eachdraidh an dùthcha no an cinnidh ach a tha mar phoca-saic le’m beul fosgailte gu gabhail a-staigh gach nì a shéideas gaoth fuadain air adhart do’n ionnsaigh.29
Translation
There is no history that we can read about the people of the world that gives us as much delight as the history of the hapless Gaels. Their history is full of valuable ideas that are exemplary for today’s generation. Everyone who is descended from this ancient stock has a great reason to be proud and pleased to read noble accounts about them in the works of the historians of other people who were learned, heroic, great and powerful. In those histories that give an account of [the Gaels] in ancient and obscure eras, we can see them even in a state of barbarity and ignorance shining with moral virtues that would give higher honour to people whose minds have had greater opportunities for learning and cultivation.
We can see them heroic, brave, indomitable and steadfast in preserving their own freedom as a people. We can see them kind, genial, warm-hearted and friendly to those who had need of assistance, even to their enemies when they happened to fall despairing and helpless at their mercy. We can see them keening over the corpses of the brave and triumphant warriors of their enemies whom they felled with their own hands in the battle, trying to provide comfort to their companions who were saddened by their untimely deaths. We can see them true to their word—loyal to their legitimate superiors who were worthy of support, forgiving and merciful to those who offended them when they would do justice to them, allowing old injuries to be forgotten when they would ruin their dependable and trustworthy kinship. We can see them honestly defending any agreement or compact that they would make with their enemy, a thing that has earned them respect in every country that ever saw them or heard about them. We can see them with honour, dignity and manliness keeping themselves from seditiously exacting vengeance on their adversaries—anything of this nature that they would do would be done in open combat with the blades of swords—they would never be accused of covert murder. We can see them passionately attached to their native land to the point of foolishness; we can see their eyes, that would not shed a tear from the most severe torment, becoming wet and moist from seeing the sight of their beloved mountains, even in a picture, and from hearing the croon and bellowing of the multi-droned bagpipes. In truth, without any bias, we have hardly ever read about a people more striking, more esteemed, or more pure in constitution.
They were like lions in war and like lambs in peace. As subjects, they were obedient and as lords, they were most often parental. They were humble in their actions and noble-minded in their dealings and in their behavior—very zealous about the renown of their companions and their country—adamant about the remembrance of their ancestors and their own reputation as people who would not tolerate a disgraceful or shameful matter. They were merciful to a stranger and generous to the elderly; diligent in tribulations and patient in hope. They were quick to learn when they set their minds to do so, rich in creativity and in imagination; very successful at the arts and creative production—a heart that was merry and humorous, fond of music and pleasure and harmless entertainment; easily won over, well and strongly informed about spiritual matters, whether they were truly holy or superstitious.
Their ideas were expansive and their thoughts deep and capacious about the mysterious and inscrutable matters of the mind. They were highly reverential to nobility and about worship, whatever denomination it might belong to, and in particular to anybody who was deserving of special obeisance—and in conclusion we can say with certainty that great powers were attributed to them that were capable of being turned into very effective tools for either good or evil, according to how they had been brought up, powers with which the world was not always familiar, and for that reason, it was incapable of respecting them until they were drawn out on the vast battlegrounds of the world to be fitted up to good avail, and instead of respect they were held in contempt with oppression and scorn, kindled into a blaze of enmity and wrath when they could have been brought to glorious enlightenment in the heights of friendship and honour.
England dealt with them ignorantly in this fashion for ages until they were paid back dearly, and until they had to court them for their friendship, when they were united with themselves, a union of which those who are perceptive are greatly supportive and take tremendous pride confidentially, indeed even those who regard [the Gaels] as being half-brutes and barbarians and traitors. Despite everything, they arose and they shook off the dust of contempt in every country of the world in the cause of one particular kingdom; and their renown travelled the world on the wings of fame to the ends of the earth for every victory that belongs to them and in the prayers on the wings of angels to the royal throne of the Creator in Heaven and their prayers are now ascending in their own melodious and penetrating language (with which, it may well be, our first ancestor entreated for the blessing of the Lord) in every quarter of the world to which they are now scattering, although perhaps this is God’s plan to distribute those qualities that belong to their character so that will be advancing the deluded minds of the hostile Gentiles with Heavenly knowledge for their assimilation to civility and godly knowledge.
Some of the youth of our area are among those people in this country who feel disgrace if they are heard speaking the language that their mother taught them, wear the clothes or turn their ear to listen to that music that was considered a source of pride and honour by their ancestors, from whom they inherited their freedoms and the little esteem that is granted to them. We can speak briefly to them and perhaps in the most highly regarded language that they have, in a way that will cause them to contemplate this topic for a while.
My heart aches when I see the coldness that is developing in the young generation, some of whom turn their noses up contemptuously at anyone who wears that clothing, or speaks that language with which they themselves were conversant in the days of their youth and which was the desire, preference and pride of their parents. But we have one cause for solace as we have never seen a person of this sort that the Lowlanders themselves did not look upon without a kind of contempt regarding the basis from which this ignorant arrogance arises.
The Lowlanders know well the dignity of the Gaels and often on holidays or in society meetings we see them gather under the ensign of Scotland in full Highland regalia even though they cannot speak the language and would like to be able to; and we have never seen a Lowlander who was able to speak it and was not proud of it, and indeed, there is no reason for any Lowlander to hold Gaels in contempt today except that he cannot be equated with them in language or in clothing, and he cannot tarnish their renown in any way.
We do not know of any greater enemy to the Gaels on earth today than those among themselves who with ignorance think that it is a disgrace to bear a resemblance to their ancestors. But if they would look to the ancestors of the Lowlanders, they would see that being named after them would be a greater reason for disgrace; but there is little use in engaging with these sort of people who do not read a word about the history of their country or their people but are like sacks with their mouths wide open, letting in anything that a stray wind blows their way.
3: The Gaels at War, and the Gaels at Peace
Gilleasbaig MacFhilip was living in Montreal when he composed the following ode for the Canadian Highland Society’s 1859 poetry competition. He was awarded first prize for his efforts and included the text (the Gaelic original as well as a literal English translation) in his first anthology of poetry. All of the other texts in his book are in English and promote the Temperance movement, causing MacFhilip to state self-consciously in the preface, “The English reader will excuse the insertion of the Gaelic Poem....”
In this piece, MacFhilip celebrates the supposed unbeatable power of Highland soldiers using the stock conventions: tartan, kilts, bagpipes and the alleged lack of an equivalent for the word “retreat” in the Gaelic language. Beginning the catalogue of Highland victories in Quebec (lines 15-16), where MacFhilip himself was living, underscores Gaelic participation in the British domination of the province.
Figure 3.3 – Gilleasbaig MacFhilip (Archibald MacKillop), the Bind Bard of Megantic, in his old age. The frontispiece portrait from the book Collected Verse: The Blind Bard of Megantic (1913), provided by the Rare Books and Special Collections of McGill University Library.
Despite the poet’s intention to valorize Highland warriors, the poem stumbles on the contradictions of the “civilizing mission” of empires: as the title (which he provided himself) indicates, the Gaels have to be efficient killing-machines when called into duty, but are otherwise meek and submissive subjects in peace-time. While the violence committed by the sepoys during the Indian Rebellion of 1857 is condemned as barbarity (lines 27 and 31), their defeat by the Highland regiment is described as a kind of vengeance (line 32) leaving thousands dead (line 40), perhaps prompting the poet to reassure us that the Gaels are “compassionate, well-mannered and noble” (line 43).
The poem ends with a hint of the paradoxical nature of the Highland participation in empire. Although MacFhilip states that no has ever conquered their land (lines 4 and 56), his own life story, as well as that of many other Gaelic emigrants, contradicts such rhetoric. He admits, after enumerating military victories, that he had long pined for Scotland and would have given the sight of his eyes for one more view of his homeland (lines 49-50). He seems to have become resigned to his blindness, however, and by extension his powerlessness to change circumstances. He says that now he will take consolation in the prestige that Highland regiments have acquired (lines 51-52), perhaps also finding compensation in the vicarious celebrity that poets enjoyed by virtue of their association with their subjects.
In concluding the song by reiterating a portion of its beginning—the entire first verse, in fact—MacFhilip is drawing on an old structural feature of Gaelic poetry called the dùnadh (closure).
Original Text
1
’S e mo rùn a bhith cantainn air mórachd nan Gàidheal!
Cho treun ann an cath, is an càirdeas cho fìor,
Cho dìleas mar bhràithribh is an aonachd cho làidir,
Is nach d’ rugadh an tì sin ’thug buaidh air an tìr.
5
Na saighdearan Gàidhealach an éididh ro àlainn,
Bha misneachail dàna is gun eòlas air fiamh;
An claidheamh mór ’nan dorn, is a’ phìob a’ dèanadh ceòl hoibh –
Cha b’ aithne dhoibh teicheadh, is cha d’ strìochd iad a-riamh.
Is chan iongnadh nach teicheadh na daoine as treise
10
Is gun fhocal ’s a’ Ghàidhlig, ged tha i cho deas
Mar a deirear le daoine “retreat” anns a’ Bheurla
Ach is focal “retreat” nach bi feum air am feast.
O is mór tha ri innseadh le aiteas is fìrinn
Mu ghaisgich a’ bhreacain is nam boineidean gorm’ –
15
Chaidh ceud bliadhna seachad is bu ghlórmhor an latha ud
Nuair thug iad Quebec o na Frangaich le stoirm.
Bha Bonaparte uaibhreach is a Fhrangaich ro bhuadhach
Is an dùil iad thoirt sgrios air an talamh gu léir;
Aig Waterloo chòmhdhail na Gàidheil an t-ollach
20
Is mharbh iad a Fhrangaich is ruaig iad e féin.
Is choisinn iad cliù bhios cho maireann r’an dùthaich,
Ri darach nam beann is ri sléibhtean an fhraoich;
’S iad Gàidheil na h-Alba, aig cogadh mór Alma
’Chuir saighdearan Russia mar cheò leis a’ ghaoith.
25
’S na h-Innsean teth grianail, bu ghoirt is bu chianail
An strì a thug saorsa do phrusunaich thruagh;
B’ an-iochdmhor is bu ghràineil mar chleachd Nina Sahib
E féin, mun tug Breatann is na Gàidheil air buaidh.
Ach rug iad air Delhi, le cabhaig is starram,
30
Is rinn greim air an Rìgh nuair a b’ àill leis dol ás;
Is air na daoine gun nàire, ’mhort fir agus mnathan
Is naoidheanan maoth, rinn iad dìoghaltas gu cas.
Nuair chuala Cailean Caimbeul gun robh Lucknow an teanntachd
Ghrad-tharraing e suas iad ri guaillibh a chéil’;
35
Cha robh cridh’ ann a dh’fhàilnich, ’s ann dh’fhalbh iad gu àirdeach
Is “Tha na Caimbeulaich ’teachd!” bha a’ phìob ’cur an céill.
Is chual’ iad ’s a’ bhaile am fuaim mar mhac-talla
Mun d’ràinig na Gàidheil an teàrnadh o’n bhàs –
Ach ruig iad gu grad iad is shaoraich air fad iad,
40
Is na cinnich ’nam mìltean bha sìnte air a’ bhlàr.
Nuair a dhealraich a’ mhadainn le cloinn agus mnathan
’S ann dh’fhalbh iad ’gan stiùireadh gu ionad na dìon,
Oir th’ an Gàidheal ro thruacant deagh-bheusach is uasal:
Ro threun ann an cath, agus ciùin ann an sìth.
45
Ciod e a’ ghnè dhaoine bha ’marbhadh nan ceudan?
Cha tuigeadh na h-Innseanaich dh’aindeon an cridh’ –
Bha iad sgeadaichte mar mhnàthaibh is bha ceòl tighinn o’m meadhan
Is cha robh duine anns na h-Innsean nach ruitheadh iad sìos.
O Albainn! Mo dhùth[aich]! air son fradharc mo shùilean
50
