AnRubh a The Highland Village Gaelic Folklife Magazine Vol.. 13 No.. 1

Eilean Mo Ghaoil UNESCO - The Waters by Iona An Rubha Photo Album Loch Mór nam Barrach - Bras d’Or Lake Naidheachd a’ Chlachain The Village News An Gobhainn Sanntach/The Greedy Blacksmith An Excerpt From MacTalla

www.highlandvillage.ca Tha An Drochaid Eadarainn stéidhichte air Stòras a’ Bhaile: sgoil bheul-aithris air a cumail aig a’ Chlachan Ghàidhealach gu bliadhnail. `Na làraich-lìn eadar-gnìomhail, tha An Drochaid Eadarainn a’ cleachdadh tecneolais mar mhodh a lìonas beàrn far a bheil dualchas air tar-aisig o ghlùin gu glùin a dhìth.

Gus dualchas Gàidhlig na h-Albann Nuaidh a chur an céill, tha An Drochaid Eadarainn a’ tarraing air clàraidhean, air an tasgadh is `gan deanamh an là an-diugh, a chuireas air thaisbeanadh cultur Gàidhealach na Mór-roinn.

Air a’ làraich-lìn seo, togar fianais air luchd na Gàidhlig tro an stòraidhean, òrain, ceòl is dannsa, dualchainnt, sloinntear - achd, creideamh, nòs a’ bhìdh agus leigheasan aig baile.

Thig luchd-tadhail còmhla cruinn mar chom-pàirtichean air An Drochaid Bheò, roinn cho-obrachail na làraich far am faod iad an cuid fhéin do dhualchas na h-Albann Nuaidh a riarachadh an cuideachd a chéile.

An Drochaid Eadarainn (The Bridge Between Us) is an interactive website emulating the social transmission of Gaelic language and culture through technology. Communicating recorded expressions of Nova Scotia Gaelic culture, visitors will witness native speakers through storytelling, music and dance, dialectal samples, kinship, belief, traditional foods, home remedies and cures.

Participants can meet, share and exchange Nova Scotia Gaelic traditions on An Drochaid Bheò (The Living Bridge), an interactive feature of the website.

www.androchaid.ca An Rubh a

All contents ©2012, the Nova Scotia Highland Inside This Issue Village Society & the Province of Nova Scotia (unless otherwise noted). From the Director’s Desk 4 Collaborative Success - Rodney Chaisson An Rubh a (The Point ) is published in Iona, Nova Scotia, Canada by Comunn Clachan Mar is Léir Dhomh Fhìn 5 Gàidhealach na h-Albann Nuaidh /Nova Scotia An Drochaid Eadarainn: Filling the Transmission Vacuum - Seumas Watson Highland Village Society. Comments, sugges - tions and contributions are welcome. Naidheachd a’ Chlachain / The Village News 6 Contact: The 2012 Off-Season at Hector’s Point - Seumas Watson 4119 Rathad/Highway 223 Sanndraigh/Iona, Alba Nuadh/Nova Scotia Sgeul ri Aithris / The Story Telling Tradition 7 B2C 1A3 - Canada Chaill Sinn Sin - Air a h-Athris le Alastair MacIllFheòlain Guthan/Phone: 902.725.2272 Toll Free: 1-866-4GAELIC Cainnt nan Ainmhidhean/Animal Talk 8 Facs/Fax: 902.725.2227 A’ Chomhchag/The Owl - Dr. John Shaw E: [email protected] W: www.highlandvillage.ca A Pioneer Account from Mac Talla 9 From the Isle of Coll to Malagawatch- Seumas Watson Editorial Committee: Rodney Chaisson, Seumas Watson, Pauline Fo na Cabair / Under the Rafters 10 MacLean, Katherine MacLeod, & Janet An Overview of Religion in the Highlands and Islands of Scotland - MacLean & MacLeod MacNeil. An Rubha Photo Album 12 Contributors: Loch Mór nam Barrach - Bras d’Or Lake Rodney Chaisson, Carmen MacArthur, Jamie MacIntyre, Pauline MacLean, Katherine Excerpt from “Mac-Talla” 14 MacLeod, Marty Smith Nilsen, Vicki Quimby, An Gobhainn Sanntach/The Greedy Blacksmith - Seumas Watson Eillson Robertson, John Shaw, Seumas Watson. Dèante le Làimh / Handmade 16 Layout: Katherine MacLeod Highland Women’s Clothing at the Time of Emigration: Part 2 - Vicki Quimby

Printing: City Printers Ltd, Sydney Aig Baile 18 An Corran/The Sickle - Seumas Watson Front cover photo: Seinn fo Sgàil nan Geugan Uaine/Songs from the Greenwood 19 John Phillip Rankin and our Clydesdale horse UNESCO - The Waters by Iona - Seumas Watson “Mira Jean” out for a walk. “Mira Jean” is owned by Dell Corbett, Grand Mira, CB. Destination Cape An Rubha Reviews Breton photo. 20 Tales from Highland Perthshire - Seumas Watson Live at the House - Carmen MacArthur Also, on the front is the image for Gaelic Nova Scotia. The image is that of a salmon in the shape of An Gàidheal Portmhor / Scotch Music 22 the letter 'G'. The salmon represents the gift of Donside/Dòmhnall Gobha ‘s Bonaid Air - Seumas Watson & Pauline MacLean knowledge in the Gaelic storytelling traditions of Nova Scotia, Scotland, Ireland and the Isle of Man. Our People - Acknowledgements & Accolades 23 The 'G' represents the Gaelic language and the rip - ples are the manifestations of the language through its attendant culture: song, story, music, dance, cus - tom and belief system. AbAirt / S AyiNg ISSN # 1914-6043 `S ann dha fhéin a nì an cat an cronan. Mailed under Canada Post Canadian The cat purrs only for itself. Publi cations Mail Product Sales Agreement #41257540 Collected from: Curstaidh n’in Iain Fhionnlaidh/Mrs. Malcolm J MacNeil

AnRubh a Vol. 13, No. 1 3 From the Director’s Desk COLLABORATIVE SUCCESS Nova Scotia Highland Village Rodney Chaisson, Director Society elcome to the latest issue of An Rubha , NSCAD University supported Marlene Wour Highland Village Gaelic Folklife Ivey, Professor of Design, as project man - ______Magazine. An Rubha is both a communica - ager for the project as well as promotion of The Nova Scotia Highland Village Society tions and outreach vehicle for the Nova the initiative. (Comunn Clachan Gàidhealach na h-Albann Scotia Highland Village Society. We not Nova Scotia CAP Association and the Nuaidh ) was incorporated on November 3, only share the latest initiatives and news Nova Scotia Department of Economic & 1959 under the Societies Act of Nova Scotia. from our Hector’s Point hillside, we also Rural Development - provided funding for Its purpose was to construct and operate an feature materials and research from, and the prototype phase of the project through outdoor folk museum dedicated to the relevant to, the Gaelic Nova Scotia folklife the Broadband Nova Scotia Initiative. Scottish Gaelic culture in Nova Scotia. story. We hope you enjoy this issue of An The Municipality of Victoria County - Rubha , and welcome your comments and financially supported development of the suggestions for future editions. prototype and full website. Tom Wilson, This issue comes on the heels of the Director of Recreation and Tourism served launch of our latest internet and Gaelic out - on the steering committee. reach project - An Drochaid Eadarainn (The Fr. Charles Brewer Special Collections, Bridge Between Us). An Drochaid Eadarainn Angus L. MacDonald Library, St. Francis The vision of the Highland Village is an innovative, audiovisual online social Xavier University through its librarian Museum/ An Clachan Gàidhealach is to be space featuring living Gaelic Culture in Susan Cameron provided advisory servic - internationally acknowledged for advancing Nova Scotia. Contents for the site are es and served on the steering committee. research, fostering appreciation, learning drawn directly from field recordings of tra - Acadian Affairs, a division of and sharing authentic Gaelic language and ditions, customs, food ways and cultural Communities, Culture & Heritage provid - heritage while serving a vibrant Gaelic expressions as found in the Province's ed translation services for French content cultural community. Gaelic-speaking regions. The site aims to and navigation. The mission of the Highland Village serve as an interactive portal emulating the Other key contributors to the project Museum/ An Clachan Gàidhealach , a living social transmission of Gaelic language and included: Dr. John Shaw, Honourary history museum, is to research, collect, culture through technology. The site is Fellow, Celtic and Scottish Studies of the preserve and share the Gaelic heritage and designed as the virtual iteration of University of Edinburgh, in Scotland who culture of Nova Scotia and represent it Highland Village's annual Stòras a' Bhaile was a research associate and member of the accurately and vibrantly. Gaelic folk life school. For more on the rel - steering committee; Patrick Foster of evance and importance of this project to Patrick Foster Design was the site designer The Highland Village Museum/ An Clachan our mandate and Gaelic renewal efforts in and lead programming consultant; and Gàidhealach is a part of the Nova Scotia Nova Scotia see Seumas Watson’s piece on Adam Shore of Shoreline Consulting was Museum Family of Provincial Museums, the next page. You can also check out An the lead programmer. Our research assis - Department of Communities, Culture & Drochaid Eadarainn for yourself at tants under the coordination of Shay Heritage. The Nova Scotia Highland Village www.androchaid.ca. MacMullin - included Emily MacKinnon, Society operates the site on behalf of the An Drochaid Eadarainn is the result of a Mary Jane Lamond, and Stacey MacLean. Province. vision to help sustain the cultural environ - The Gaelic community was very sup - ment and values that have defined the portive of the project with the provision of Gaelic Nova Scotia identity for the past two content as well as supporting the research centuries. The process of moving the initia - assistants carry out their work. Others pro - tive from vision to completion involved the viding content include Communications support and collaboration of many part - Nova Scotia, Cape Breton Folklore ners and individuals. We simply could not Collection, Cape Breton’s Magazine , and have taken on this complex project without many others. their participation and investment. The Finally, I want to acknowledge the project was undertaken in three phases: (a) determination of four individuals without The Society is a member of National Trust of original concept and vision (b) the proto - whom the project could not have hap - Scotland, CLI Gàidhlig, Gaelic Society of type, and (c) the final product. pened: Seumas Watson and Marlene Ivey, Inverness (Scotland), Association of Nova The Department of Canadian Heritage who developed and nurtured the An Scotia Museums (ANSM ), Canadian through its Canada Interactive Fund was Drochaid concept from its infancy; Shay Museums Assoc. ( CMA ), Heritage Cape the major funder for the final production MacMullin, our coordinating research Breton Connection, Council of NS Archives phase of the project. Their investment cov - assistant, who immersed herself in the (CNSA ), Genea logical Assoc. of NS (GANS ), ered a significant portion of the costs of gathering of content, and coordinated the Cape Breton Genealogy & Heritage Society, producing the final site. collection of materials; and Highland Interpretation Canada, Costume Society of Gaelic Affairs, a division of the Nova Village staff member Katherine MacLeod, NS, Assoc. of Living Historical Farms and Scotia Department of Communities, who spent countless hours organising and Agricultural Museums ( ALHFAM ), American Culture & Heritage, provided financial formatting the content for the site. All of Assoc. for State & Local History ( AASLH ), support for all stages of the project from these individuals have gone beyond the Celtic Heart of North America Marketing original concept development, to the proto - call of duty to ensure the quality and Cooperative, Tourism Industry Assoc of NS type, the final site, and launch. Frances integrity of An Drochaid Eadarainn . (TIANS ), Baddeck & Area Business Tourism MacEachen of Gaelic Affairs sat on the We are extremely proud of An Drochaid Assoc. ( BABTA ), Sydney & Area Chamber of steering committee and Executive Director Eadarainn and the potential it has to sup - Commerce, Strait Area Chamber of Lewis MacKinnon championed the project port Gaelic learners and Gaelic language Commerce, and Cape Breton Partnership. to other stakeholders. transmission in the province. 

4 Vol. 13, No. 1 AnRubh a Mar is léir dhomh fhìn AN DROCHAID EADARAINN : F ILLING THE TRANSMISSION VACUUM Seumas Watson

cance of An Drochaid Eadarainn lies in its capacity to introduce traditions of Gaelic culture, as known by region in Nova Scotia, recorded over previous and recent field work. The diversity of representations apparent in the site’s sections are testimony or those unfamiliar with the An Drochaid Heritage, Nova Scotia Office of Gaelic to the breadth of variety that one might Fproject, its function is to provide an online Affairs, Father Charles Brewer Celtic experience in districts settled from areas of portal for the purpose of transmitting repre - Collection, Municipality of Victoria County, Gaelic Scotland such as Lewis and Harris, sentations of Nova Scotia Gaelic culture in etc. To them, the project owes a debt of grat - the Uists, Barra, the Inner Hebrides, immersion settings. An Drochaid Eadarainn is itude for their support, assistance and contin - Lochaber, Morar, Moideart and Strath not designed to teach language, but, rather, uing encouragement. Glas. Harnessing the voices of Gaels past to provide virtual experiences in Gaelic An Drochaid Eadarainn is culturally rooted and present, An Drochaid is a bedrock of culture over a range of topics typical in their in Highland Village’s mission to tell the authenticity delivering as it does first per - expression and art aesthetics. To best do that, Gaels’ Nova Scotia story. Its design is dictat - son accounts of experiences typifying although navigation is also available in ed by the geography of the province’s histor - Gaelic Nova Scotia, serving as an unim - English and French, the site is Gaelic in ical area of chain immigration from 19th peachable resource for cultural reference, content and hence, immersive in delivery. century Gaelic Scotland. Settlement areas acquisition and research. As such, the site Following prototype development in distinct in dialect, kinship systems and virtually fills the current transmission 2010, the An Drochaid Eadarainn (The Bridge aspects of cultural representation are vacuum left by a previous generation that Between Us) website project concluded its Inverness County, Central Cape Breton, St. ceased speaking Gaelic to its offspring with first phase for public presentation in May Ann’s Bay area, south eastern Cape Breton loss of the language’s cultural knowledge. during the province’s 2012 Gaelic Awareness and the eastern counties of mainland Nova UNESCO estimates that more than half Month. That stage consisted of site construc - Scotia: Picotu, Antigonish and Giant’s Lake of the world’s nearly seven thousand tion, research and populating. Inspiration for in Guysborough. Designated categories of languages will have passed to extinction by An Drochaid Eadarainn was drawn from information cross-file regional variations, but the year 2100. As a globalized economy Highland Village Gaelic folklife school Stòras also demonstrate customs universally held flattens the world’s cultural contours, its a’ Bhaile, an annual event providing Nova across the Gaelic-speaking areas of the technology may also have applications to Scotia’s Gaelic learners with opportunities to province. Categories for each region are story the maintance of diversity. For Gaelic Nova socialise with each other, and Cape Breton telling, song, dance and music, traditional Scotia, An Drochaid Eadarainn holds the Gaelic-speakers, over familiar, everyday foods, home remedies and samples of promise of these potential applications.  activities and topics. dialect. Co-ordinated by Nova Scotia Highland Beginning in the late eighteenth century, Mar is léir dhomh fhìn (My Own Viewpoint) is Village, project contributors were many. the story of the Nova Scotia Gaels’ is one of a regular feature. Seumas Watson is the They included the Department of Canadian diaspora and chain immigration. The signifi - Highland Village’s Manager of Interpretation . Mar Chuimhneachan - Dedication This issue of An Rubha is dedicated to the memory of three friends of the Highland Village and Gaelic Nova Scotia. Ellen "Dan Rory" Dr. Ken Nilsen: Prof- Tradition bearer Alex MacNeil was the essor and Chairman Francis MacKay, first woman to of the Celtic Studies Kingsville, Inverness serve as presi - Department, St. Fran- County fiddling mas - dent of the Nova cis Xavier University. ter and Gaelic-speaker Scotia Highland Recorded speakers of featured on CDs Gaelic Village Society - Celtic languages in in the Bow and An 1972/73. North America. Held Dachaidh dha Mo Gaelic Chair at St. Shaoghal (My Life time F.X. since 1984. Home).

AnRubh a Vol. 13, No. 1 5 Naidheachd a’ Chlachain - The Village News THE 2012 O FF -S EASON AT HECTOR ’S POINT By Seamus Watson inter and spring 2012 was a time for staff training, and preparation, leading up to the opening of Highland WVillage for visitation on June 1st. This year’s off-season training took on new dimensions as animators, through research and group presentations, focused on developing individual characters for interpretation through role playing. As in other years, Gaelic language instruction formed a component of training. Staff training 2012 also included an introduction to internet frolic. Music and dance demon - research techniques given by board mem - strations are also planned, along ber and Celtic Collections Librarian Susan with inauguration of the Alex Cameron. Gaelic language sessions were Francis MacKay, Scotch Music led by Carmen MacArthur, and Mary Jane series comprised of a lecture on Lamond. Peter Pacey of Calathumpians traditional Gaelic fiddling, work - Theatre Company provided expert guid - shop on fiddling techniques and ance and tutoring for the role playing demonstration performance by approach to site animation, and will contin - Cape Breton exponents of this ue to advise over the months to come. unique style of Gaelic music. This year’s Sgadan is Buntàta enjoyed Afternoon céilidh and milling another successful Gaelic Awareness frolic sessions are again well Month with full bookings in schools received by visitors, delivering, as around Cape Breton during the month of they do, intangible examples of May. Begun in 2008, its format for presen - Gaelic art expressions and social Jim Bryden and David MacKenzie carding wool tation was reviewed and enhanced prior to aesthetics. Sessions introducing in Cash’s Carding Mill. going on the road this spring, with an Gaelic storytelling, song and danc - program presented in an immersion for - increase of Gaelic folklore content such as ing at the Centre Chimney House and mat, the school’s mission is to emphasize song and dance. Schoolhouse give visitors a special oppor - Nova Scotia’s distinct cultural heritage in On the social side of off-season commu - tunity to socialize in a Gaelic cultural envi - conjunction with Gaelic renewal efforts in nity outreach, Caidreabh na Tì (pronounced ronment. the Province. Having the added benefit of cach-ur-uv nuh tee) gatherings took place Research on and off the site by Vicki informing on-site interpretation, Stòras on the first Tuesday of every month Quimby, Textile Researcher, continues to 2012 is co-operatively organized by Susan throughout the winter until May. These authenticate period costuming and inform Cameron, Celtic Collections, Angus L. immersion sessions have proven to be on rural cloth production across our site’s Macdonald Library, Nova Scotia Highland popular, giving Gaelic-speakers an oppor - historical eras. Textile research is further Village, Dr. John Shaw and Mary Jane tunity to meet with each other and share being brought to bear in 2012 for costum - Lamond. Funding support was provided conversation. ing authentication in the eras leading up to by the Office of Gaelic Affairs. Plans for June began special programming at the the twentieth century. Village animation is Stòras a’ Bhaile 2012 are now in place with Village with Cash’s Carding Mill Day. An complimented by the seamstress work of dates set for August 13 to 16. agricultural event, the day featured opera - Debi MacNeil and a newly formed Cultural Completion of the An Drochaid tion of our carding mill and demonstra - Material Committee. Eadarainn website was marked by two tions of sheep shearing by wool expert Building on the success and partner - launches during the month of May. The Sarah Nettleton of St. Peter’s area. ships of Stòras : Nova Scotia Gaelic Folklife first launch was held at Province House, Presentations on wool dyeing were School since the summer of 2008, Stòras a’ with a subsequent event at the Port conducted by staff member Vicki Quimby. Bhaile 2012 will take place over four days of Hawkesbury Civic Centre. Begun as a Special programming for 2012 again immersion activities taking between the prototype in 2010, An Drochaid Eadarainn is includes Spòrs (Fun) for children, Na hill and tuning room. Stòras 2012 repeats an innovative, audiovisual online social Làithean Sona (Happy Days living history), with a sold out list of participants since space featuring Gaelic culture in Nova twice a week céilidhs , and a weekly milling April. Founded on the principal of lan - Scotia. Contents for the site are drawn guage acquisition by social trans - directly from field recordings of customs, mission, sessions include intro - food ways and cultural expressions as duction to supporting technology found in the Province's Gaelic-speaking through the digitized recordings regions. online at Sruth nan Gàidheal, Designed as the virtual manifestation of http://gaelstream.stfx.ca, and Highland Village's annual Stòras a' Bhaile will introduce An Drochaid Gaelic folklife school, the site aims to serve Eadarainn, www.androchaid.ca as an interactive portal emulating the social this season. Now extending to transmission of Gaelic language and four days, this event grows in the culture through technology. interest shown annually. Móran taing (many thanks) once again to Suggestions are that the schedule the staff and volunteers whose contribu - be extended to a five day pro - tions make it possible for Highland Village gram and held on more than one to tell the Gaels’ story of life in historical occasion during the year. As a Nova Scotia.  Peter Pacey working with student anamator Caitlin Bennett

6 Vol. 13, No. 1 AnRubh a Sgeul ri Aithris / The Story Telling Tradition CHIALL SINN SIN - AIR A H-AITHRIS LE ALASTAIR MACILLFHEòLAIN Collected from Alex MacLellan by Seumas Watson lec MacLellan (Alastair Mhurchaidh Iain mac Iain Òig) was a descendant of North Uist stock. His Protestant Aforebears immigrated to Cape Breton's Mira River area from North Uist in the 1800s. Catholic Gaels from South Uist and Morar constituted much of adjacent Grand Mira population. Religious differences, however, were no obsta - cle to a people sharing in language and culture while managing life on the land. Raised in the old tradition of communal labour and strict observance of the anns a' gheamhradh, bhiodh sinn 'crosadh robh mi ach òg an uair sen, mu shia bliadhn' Sabbath, he lamented passing of the old céilidh na deigheadh shuas a' seo. Uell nuair a deug na seachd bliadhn' deug. Bhithinn a' tradition when stories of the supern were a focus thigeadh March, bha poidhle caoineadh 's coiseachd air a' rathad 's chluinninn a' fear of attention when visitors gathered.atural an deigh. Bha 'ad a' cluinntinn rudan seo ag éibheachd orm 's dh'aithnich mi 'n bliadhnaichean 's bliadhanichean. guth aige. Agus bha sin a' cumail suas Seumas Watson: Dé an suidheachadh anns Ach co dhuibh, dhiochuimhnich a h-uile 's a' cumail suas bliadhnaichean 's bli - a' robh a' chiad fheadhainn a thànaig anall? duine mu dheòghainn, co dhiubh an fhead - adhnaichean. 'S cha n-eil ann ach rud a tha hainn òga. 'S dhiochuimhnich mise mu mi smaoineachdainn. Cha n-eil mi 'ga Alastair Mac 'Il'Fhillain: Start 'ad àite dheòghainn cuideachd. Bha na daoine an chluinnteil idir. dhaibh fhéin (na Prostanaich) dìreach mar a déidh falbh as an àite seo an uair sen. Bha Ach co dhiubh, feasgar ann a sheo, mi bha 'ad 's an t-seann dùthaich. 'S chaidh an crowd againn a' seo an uair sen, 's bhitheadh fhìn 's mo phiuthar, chaidh sinn amach nuair sen na Papanaich 'nan àite air an taobh crowd ann air chéilidh oidhche Shatharna. dhan a' léag gu sgéatadh. Cha robh mi fad eile dhe 'n abhainn. Cho fad' 's aithne Bhitheadh 'ad ag obair air falbh 's bhiodh a sam bith nuair a dh'éibh e gu tìr orm. Agus dhomh 's ann mar sin a bha 'n gnothach ag h-uile duine 'tighinn dhachaidh. nuair a thàna' mi staigh thuirt e, "Tha droch obair. Ach bha 'ad a' faighinn air adhart Ach co dhiubh, chaidh mo bhràthair naidheachd agam dhut." uamhasach math`m miosg a' chéile. Bha 'ad amach 's thànaig e staigh 's thuirt e, "My "A' bheil?" a' cruinneachadh còmhla steady. Bhiodh 'ad "Tha," thuirt e. "Chaidh do chousin a a' céilidh. Cha robh sìon ann an uair sen ach bhàthadh ann a MacAskaill's Brook thall an ag innse seann stòiridhean, rudan mar shen, Glasbaidh." agus ag òl tì. Sen an aon rud a bh'aca, We
ll, when March Sin a bha mi 'cluinnteil. Sin a bha mi céildih. Dheanadh 'ad an uair sen luadh. 'cluinnteil.  Dheanadh 'ad taoim mór 's bhiodh 'ad anns would come there was an taigh fad na h-oidhche. Cha chreid mi gu a lot of whining coming Translation robh cus aca ri òl. Cha robh e ann, cha robh. O, bha taoimeachan mór' aca `m miosg a' from the ice. They were Seumas Watson: What was the situation for chéile. hearing things for years the old people when they arrived? Agus an àm an fheòir, bhiodh frolaig ann. Bhiodh 'ad uile ann. Agus an aon rud and years. Alec MacLellan: They set up their own am a' gheamhraidh, bha 'ad uile còmhla. place (the Protestants) just the same way Duine 'togail taigh bha 'ad a' sin uile còmh -  they were in the Old Country. The Catholics la - sobhal no rud mar sen. Agus nam bit - went over to the other side of the river (the headh duine a's an teaghlach bochd, uell, goodness," thuirt e, "Tha taoim aca thall aig Mira). As far as I know, that's how things bhiodh 'ad a' cuideachadh bean an taighe àite Dhòmhnall Iain, thall a' seo." worked. But they got along very well with cho math 's a b'urrainn dhaibh. Ach cha n-eil Ach co dhiubh, bha sinn astaigh ann a' each other. They gathered together regular - sen againn tuilleadh. Chaill sinn sen. Ma seo 'nar suidhe a' bruidhinn 's ag innse ly. They would be visiting. There was noth - théid thu gu taigh an dràsda, 's e a' cheud bhreug 's a h-uile rud. Well, by golly , chuala ing back then but telling old stories, things rud gun tionndaidh 'ad air an telibhision. sinn cù a' comhartaich. Chaidh cuideiginn a like that and drinking tea. That's all they Cha n-eil thu 'cluinntinn guth air sìon ach bhàsachadh. Bha ràn a' tighinn gon an had (for entertainment), visiting. Then watchaidh a h-uile 's an taigh seo, co dhiubh taighe: dithist 'tighinn gon an taighe. Cha they'd put on a milling frolic. A big occasion gun còrd e riut, na nach còrd. chualas a' leithid dhe 'n ràn sen riamh ann. would be made and they (the visitors) Rànaig 'ad abhos: boireannach 's firean - would be at the house all night long. I don't SW: Dé seòrsa dhe na stòiriean a ghabhadh nach. Agus fhuair sinn amach dé bha ceàrr. think they had much (liquor) to drink. It an t-seann fheadhainn? Bha dithist air am bàthadh a's a' léag thall a' wasn't available, it wasn't. Oh, they had seo. Chaidh 'ad amach ann am bàta, 's chuir great times among each other. AM: Bha an t-uamhas aca air daoin' a bha 'ad am bàta fairis. 'S chaidh an cnapach a And at haying time there would be a 'dol a bhàsachadh. Bha nàbaidh agam a' seo bhàthadh, 's chaidh an duine bhàthadh. Bha frolic. Everyone was there. And the same 's 's e an fhìrinn a bh'aige. Uell thuirt e, esan mu dhà fhichead bliadhna na dà thing in the winter, they were all together: a "Chunna mi a h-uile each 's a h-uile wagon fhichead 's a' cóig. 'S bha 'ad ag iarraidh (a) person building a house, they were together a bh'ann. Dh'aithnich mi uilig 'ad aig an Shudni. Uell, sen agad a' rud a bha 'ad a' then, a barn or anything like that. And if tiodhlagadh." cluinntinn air a' léag bliadhnaichean 's anyone in the family was sick, they helped Agus 's e manadh a chanadh tu ris: bliadhanichean, agus bha 'ad ceart. 'S math - out the woman of the house as best they taibhse, sen rud eile. aid gu robh 'ad 'cluinnteil siod-ach suas ri could. But we don't have that (custom) any Tha mi 'dol a dh'innse na fìrinn dhut an lethcheud bliadhna mas dànaig e gu teachd. more. We lost that. If you go to a house now, trup seo. Bha sinn a' fuireach ann a sheo. Innsidh mi stòiridh eile dhut mu mo the first thing they do is turn on the Agus nuair a bhiodh sinn 'dol dhan sgoil dheòghainn fhéin. Bha mi ann a seo, 's cha television. You don't hear a word about any -

AnRubh a Vol. 13, No. 1 7 thing, but everybody in the house watches it iting here on Saturday night. They worked I'll tell you another story about myself. I - whether you like it or not. elsewhere and they would all come home. was here (at home) and I was only young at Anyway, my brother went outside and the time, about six or seven years old. I used SW: What kind of stories did the old came back in and said, "My goodness, to walk on the road, and I would be hearing people tell? there's a time going on over there at Donald this fellow calling out to me, and I recog - John's place." nized his voice. And that kept up and kept AM: They had a lot (of stories) about people At any rate, we were sitting inside here up for years and years. And (I thought) its who were going to die. I had a neighbour talking and telling lies and everything. Well, nothing but something I'm imagining. I here and he knew the facts. Well, he said , "I by golly, we heard a dog barking. Someone don't hear it at all. saw every horse and wagon there. I recog - had died. There was a scream coming Any how, this particular evening, my sis - nized them all at the funeral." towards the house: two people coming to ter and I went out to the lake to go skating. And you called this a forerunner. An the house. The like of that scream was never I wasn't (there) any time at all, when I heard apparition, there's another thing. heard before. him (a neighbour) calling me in to shore. I'm going to tell it to you straight this They arrived, a man and a woman, and And when I came in he said, "I have bad time. We were living right here, and when we found out what was wrong. Two people news for you." we'd go to school in the winter, we'd cross had drowned in the lake over here. They "Do you?" the ice up here. Well, when March would went out in a boat and capsized it. The little "I do," he said. "Your cousin drowned in come there was a lot of whining coming fellow was drowned and the man was MacAskill's Brook, over in Glace Bay." from the ice. They were hearing things for drowned. He was about forty or forty five. That's what I was hearing. That's what I years and years. They (the two that came to the house) want - was hearing.  In any event, everyone had forgotten ed to get to Sydney. Well, there you have about this - the young ones anyway. I forgot what they were hearing on the lake for years Told by Alec MacLellan (Alastair Mhurchaidh about it too. The men had left here by then. and years, and they were right. Perhaps Iain mac Iain Òig). © Collected, tr anscribed There was a crowd of us here (in the home) they were hearing that up to fifty years and translated by Seumas Watson at the time, and there would be a bunch vis - before it came to pass. Cainnt nan Ainmhidhean /Animal Talk A’ C HOMHCHAG / T HE OWL Collected from Archie Dan MacLellan by John Shaw

Nigheannan rìgh a bh’ann ‘s chaidh an The daughters of the King cur fo gheasaibh ‘s bha crodh aca air chall. were put under spells, and their cattle were lost. [Floraidh: Sin agad a’chomhchag.] [Flora: that was the owl] ‘S e, a’chomhchag. Na h-igheannan, dh’fhalbh iad ‘s chaidh - c’ainm a th Yes, the owl. The daughters went and ’agaibh air – bana-bhuidseachd, agus bha [encountered] - what would you call her - a iad a’falbh. Dh’fhàs na h-igheannan a bha witch, and then they departed. And they were seo ‘nan comhchagan agus bhiodh iad ag turned into owls and they would be calling: éibheachd, "Have you seen the hornless dunn cattle?’ ‘Am faca tu an crodh maol odhar?’ "I have not, nor can I find them." ‘Chan fhaca ‘s chan fhaigh’. And they say that that’s the owl right down ‘S bha iad a’gràdhainn gur e sin until today - it’s the princesses put under a’chomhchag gus an latha an diugh – gur enchantments who are looking for their hornless e nigheannan a chaidh a chur fo ghea - dunn cattle, and not finding them. So one of saibh, nigheannan rìgh. Tha iad a’coim - them would ask the other, head airson crodh maol odhar ‘s gun iad `gam faighinn. Agus dh’fhoighneachdadh "Have you seen the hornless dunn cattle?" an dala té ris an té eile. "I have not, nor can I find them." ‘Am faca tu an crodh maol odhar?’ So there it is. You can hear the owls and their ‘Chan fhaca ‘s chan fhaigh’. ‘hoo-hoo, hoo-hoo’.

Sin agad. Cluinnidh tu na comhchagan‘s And that's what I heard concerning them.  na ‘hù-hù, hù-hù’ aca. Told by Archie Dan MacLellan (Gilleasbuig Eòghain Shin agaibh na’s urainn dhomhs’ idir – a Dhòmhnaill ‘ic Aonghais) from Broad Cove. chuala mise guth mun deidhinn.  ©Recorded , tr anscribed and translated by John Shaw.

8 Vol. 13, No. 1 AnRubh a A P IONEER ACCOUNT - F ROM THE ISLE OF COLL TO MALAGAWATCH The Historical Account of Bartimeaus.

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t the end of July 1820, my father with lumber for the return trip to the Old before us, but North Mountain (Marble Aeight of his family and many others left Country. Mountain) was unoccupied. We passed the Isle of Coll to immigrate to America. The My father, and a number, of others many lovely islands and went through the vessel boarding the exiles lay in Tobarmory chartered a small vessel from one Angus Boom Narrows to Malagawatch Lake - Harbour (Isle of Mull.) It was a sad sight to MacDonald to bring us to Cape Breton. named by the Mi' kmaq and meaning "Lake see relations parting with little expectation The weather was fair leaving Pictou, but Full of Islands". Here were the headquar - of meeting again. reaching Cape George we were overtaken ters of the Mi' kmaq tribe and its chief, John The weather was clear as the sails were by a storm from the north-west. The boat Denny, from whom the River Denys derives hoisted and the Dunlap of Greenock left was tossed to and fro until the top rigging its name. He was a brave and benevolent Tobarmory under the command of John was destroyed by the fury of the waves. It man but very wild if angry. The Mi' kmaq Brown, setting a course from the west side was the passengers opinion that if not kept their territory here, and although few of Barra for Cape Breton Island (although for the presence of an adept Barraman, who live in the area today, a thousand acres of the settlers were to be landed in Pictou.) We knew how to handle the situation, we the best land was reserved for them. were fortunate as we endured only one wouldn't have made port. As Alasdair Mac The River Denys empties into storm during the voyage. Five children Mhaighstir Alasdair said in his poem to Malagawatch Lake. When we arrived in were born aboard the ship: John MacLean, Clan Ranald's Galley, "The navigator called 1821, there wasn't a single European living Lachlan MacKenzie, Ebenezer MacMillan, to the helmsman and another took from her on its shores. We began to clear the forest John Rankin and a MacNiven. All were of what was needed..."And so we safely where we intended to settle, everyone near Coll stock. Three came out to Cape Breton reached the Canso Strait, where we were their neighbour. After that, we communally and two went on to Prince Edward Island. met by a kindly man from Long Point, built moss-caulked log houses thatched Five weeks after departure, at ten o'clock Judique. He advised us to spend the winter with tree bark. Straight, slender, adze hewn on a sunny morning, we got our first and five families accepted the offer. sticks served as flooring. glimpse of Cape Breton. Since there was a Over the winter we received much At the end of a month's time, we all favourable light breeze, every yard of sail generosity from two men, a MacDonald and returned to Judique for the winter. In the cloth was unfurled and in a short while we a Chisholm, and also from the parish priest: first month of summer 1822, we returned to entered the Strait of Canso with the wind the Reverend Alexander MacDonald. When Malagawatch with seed from the previous and current. Settlers turned out to greet us summer arrived, the charitable folks of summer's planting and made our homes from both sides of the strait and before Long Point gave us seed and advised us to there. In the way we had learned from our nightfall we reached Cape George plant it on their land so we would have it for Judique friends, we made our first planting. (Antigonish County.) Following that, a the next winter. Fences were unnecessary as there were no pilot was taken on board who guided us My father heard a report about the great animals to bother the crops other than bears into Pictou Harbour, where the immigrants Bras d'Or Lake, and after planting, a party of that came at night to chew on sproutt and their belongings were put ashore. The us went with a guide in a small boat to St. harvest, stealing seed from the barns to store passengers then dispersed: some going to Peters. There we hauled the boat over “The for winter.  Prince Edward Island, some to Cape John Crossing" and onto the Bras d'Or where we and others to Cape Breton. The Dunlap of were met by a magnificent sight on that Part two will appear in the next issue of An Greenock continued on to Richibucto (New calm, sunny day. The south side of West Bay Rubha. ©Translated by Seumas Watson Brunswick) picking up a cargo of pine was already taken up by those who came Orginally appearing in MacTalla Vol. 3 July 7th 1984

AnRubh a Vol. 13, No. 1 9 Fo na Cabai r/ Under the Rafters AN OVERVIEW OF RELIGION IN THE HIGHLANDS AND ISLANDS OF SCOTLAND . Pauline MacLean & Katherine MacLeod s a provincial museum site that strives for excellence and international acknowl - Aedgement, professional research is essential to support quality interpretive pre - sentations, exhibits and programming. The Highland Village is committed to base all interpretive and site developments on sound research findings.

Fundamental to this process are research ities in its outward form and government which reports that authenticate the physical pres - he implies not to have existed in other church - that the observance of Easter was not as in entation of our living history site and pro - es.” her church, sacrament was not taken on vide our animators with tangible resources Skene writes that although Christianity Easter Sunday, masses were celebrated in a on which to base their interaction with vis - replaced the “general worship of false “barbarous way” (which is not explained), itors. This excerpt is taken from our gods” some of the superstitions and prac - and the Sabbath was observed on the Blackhouse research book: tices remained with the Gael, especially on Saturday in the Jewish way. William Forbes Skene in his book, The holidays. He goes on to say, “It may perhaps After Malcolm’s death, the new kings Highlanders of Scotland , was unsure of what be sufficient to remark…superstitions of the were the sons of Margaret and Malcolm the ancient religion of the Highlanders was Highlanders consisted principally of three and of the Roman Catholic faith. The end of before they were converted to Christianity. kinds: first, a belief in…supernatural beings, the Celtic church was brought about by Through information gleaned from early termed by them Daoine-shith, or fairies; second - three events according to Skene: “First in writers such as Adomnan, it appears Gaels placing the church upon a territorial, in place of had an organization of priests and a Pagan a tribal, basis and substituting the parochial religion with “ceremonies and supersti -
system and a diocesan episcopacy for the old tions” which was part of their life. Irish The religious tribal churches… secondly, in introducing the Christians moved into the western part of denominations changed religious orders of the Church of Rome and Scotland in the fifth century and brought founding great monasteries as centres of count - with them their own religion. According to based on politics within er influence to the native church; … thirdly, in Skene, St. Patrick, St. Ninian, St. Palladius, absorbing the Culdees, now the only clerical ele - along with other priests in Ireland and the districts, but the ment left in the Celtic Church, into the Roman Britain, were of Rome, but “they did not people kept their own system by converting them from secular into owe ecclesiastical obedience to the aspiring regular canons and merging them in the latter bishops of that city”. St Columba, a belief system, a mixing of order.” presbyter of St. Patrick’s church, was sent religious teaching, beliefs, In 1203, Reginald, the Lord of the Isles, to Scotland to convert the people to followed the policy of the Scottish Kings Christianity in 565 AD, and added the superstitions and rituals. and founded Roman Catholic monasteries Scottish Gaels to his church. The conver - in several areas of his territory. By 1332 the sion to Christianity was completed by the  Celtic (Culdee) Church of St.Andrew’s was seventh century. ly, a belief in the influence of departed spirits mentioned in literature for the last time. In modern times, the nature of over the affairs of this life; …thirdly, in second Over the next centuries, the Celtic monks Columba’s church (called Culdee or sight, a subject of considerable difficulty, and from the Culdee monasteries were sometimes Celtic) gave each of the one altogether peculiar to the Highlanders.” replaced with Roman Catholic clergy and ensuing denominations a view of their own These traditional beliefs or superstitions monks by the Kings of Scotland. beliefs. Each religious group, (Episcopal also were seen in the festivals celebrated by The causes of the Reformation in Presbyterian, Roman Catholic) which has Gaels such as Beltain , (May Day) and Scotland were laid on the fourteenth been formed since that time has tried to Samhuin or “All Hallows Eve”. century corruptions of the Christian church claim this Celtic church was their own, The Culdee (Celtic) Church flourished which developed during the time between regardless of the true form of Columba’s from the sixth to the twelfth century. It was the end of the Celtic Church and the church. a monastic church which emphasized sixteenth century. Thomas McCrie, in the In his work T he Highlanders of Scotland learning. North of the Clyde and Forth, book, The Life of John Knox, gives the (1902 edition) Skene states: “The church of Gaelic was the language spoken and “corruptions” of the Christian religion in the northern Picts and northern Scots, to which evidence of thirty monastic communities the western world as the main cause for the the name of Culdee was afterwards given, and can be found. The Companion to Gaelic formation of the Church of Scotland. Knox which owed its origin to St. Patrick... emanated Scotland says that ”…faith…between the was widely heralded as the chief figure from the church of Gaul, a church always eighth and the twelfth centuries was to lead the Reformation in Scotland. opposed to that of Rome, and claiming a descent sustained by a clerical caste divided The system of religion in Scotland had from the church of Ephesus, and its founder, St. into fully monastic and quasi-monastic deteriorated, with the clergy holding most John the Evangelist; and it was under the teach - communities…The cult of saints...was of the wealth of the country and the ing of St. Martin of Tours that St. Patrick strongly entrenched.” congregations taught that, if they fulfilled framed the system of church government which In Skene’s book, Celtic Scotland Vol.II, the requirements laid out by the clergy, he afterwards introduced. The principal writer the differences between the “Scottish” they would attain salvation. from whom any information regarding the church (Culdee) and the Roman Catholic The seeds of discontent with the path of Culdee church is to be derived, is the Venerable Church are explored. Margaret, wife of the church were also influenced by outside Bede, and we accordingly find that writer Malcolm Canmore, King of Scotia, was a forces. Martin Luther’s books on religion imputing to the Culdee church certain peculiar - Saxon and a Roman Catholic. She noted were forbidden by the Scottish government

10 Vol. 13, No. 1 AnRubh a religious instruction, led to some problems but when the Roman Catholic missionar - ies came back to Scotland in the early 1700s, the main tenets of that religion were still there, as they had been passed on through oral tradition. The areas covered by the missionaries were limited to those of friendly chiefs. The Jacobite uprising of

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Ùrnaigh Airson an Àma Ghabhail Mu Thàmh /A Prayer for the Time to Go to Sleep

Laighidh mi `n nochd mar a laigheas Muire le mac I shall lie tonight as Mary lies with her son Laigh mi le mac Dé `s laigh mac Dé leam I shall lie with the son of God and he shall lie with me Ri Dhia `s Muire agus Mìcheal `s an Naomh Aingeal Eòin To God and Mary and Michael and the sainted angel John Bho mhullach mo chinn gu troigh mo bhonn From the top of my head to the bottom of my feet A Dhia chiùin `s tu fhéin a chrùthaich mi Oh serene God, it is you who created me A Dhia chiùin `s tu fhéin a naomhaich mi Oh serene God, it is you who sanctified me Aingeal bho Dhia an diugh `s an nochd `s gu uair mo bhàis. An Angel from God today, tonight and to the hour of my death - Amen  - Amen 

Air a gabhail air Pàdraig MacEachairne (Pàdraig Aonghais Sìne), nach maireann, Gleann Dàil, Siorrmachd Ibhnirnis. Patrick MacEachern, Glendale ©Recorded, transcribed and translated by Jim Watson

AnRubh a Vol. 13, No. 1 11 An Rubha Photo Album: Loch Mór nam Barrach - Bras d’Or Lake

3. n June 29, 2011, UNESCO (the United Nations Educational, Scientific and Cultural OOrganisation) designated the Bras d'Or Lake and its watershed a "World Biosphere Reserve." The designation recognises the Bras d'Or for its "balanced relationship between humans and the biosphere."Biosphere reserves are places that have natural features and where people are committed to their stewardship through sustainable development prac - tices. They are places where there are collaborative efforts "to promote the sustainability of local economies and communities, as well as the conservation of the terrestrial or coastal ecosystems." Congratulations to the Bras d’Or Lake Biosphere Reserve Association for achieving this international recognition for our lake.

Our photo album for this issue on An Rubha features images of the Bras d'Or Lake an its communities from our archives. 

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1) S.S. Enterprise passing through the Grand Narrows train bridge, 1930’s; 2) Winter in Iona, 1920’s; 3) UNESCO Man and the Biosphere Programme certificate 4) The Barra Strait and Hector’s Point from Grand Narrows,1901; 5) The train in Jamesville as it heads trowards Iona; 6) The Malagawatch Church over looking the River Denys Basin; 7) The plasters in Iona; 8) Sailing on the lake, 1930’s; 9) Kidston Island in Baddeck, 1935; 10) St. Columba Church Iona.

8. 9. e l l i v l e M

e c u r B

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AnRubh a Vol. 13, No. 1 13 An gobhainn Sanntach Ach dh'fhalbh an geilt an ùine ghoirid, oir, agus anns an fheasgar thog an gobhainn air Bho Mhac-Talla Vol 3 No 40 an déidh, do 'n t-seann duine an gnothuch leis fhéin le dà phòca air a ghuallain agus Sidni, CB a chur seachad mar seo, thàinig e agus ràinig e an t-aonach. Fhuair e na daoine Di sathairne, April 6 1895 dh'fhàiltich e gu cridheil iad a' bualadh a beaga a' dannsadh agus a' seinn mar e bha làimh' air an guallain mar gum b'ann 'gam iad air an fheasgar roimhe. ha tàillear agus gobhainn a' tilleadh le moladh airson cho èasgaidh 's a cheadaich Ghabh iad astaigh do 'n chròilean e, Bchéile air feasgar àraidh á baile anns an iad dha an lomadh. Chomharraich e amach thug an seann duine dheth a fhalt 's a robh iad ag obair air an cèairdibh fa-leth. dhoibh an dùn guail a bha dlùth do làimh fheusaig arithist agus smeid e ris, mar a Mar a bha am feasgar a' teannadh orra, agus sméid e orra iad a lìonadh am rinn e roimhe, a thoirt leis uidhir de ghual chunnaic iad a' ghrian a' dol sios air cùl pòcannan. 's a thogradh e. Cha do dh'iarr an gobhainn nam beann agus a' ghealach ag éirigh anns Fhreagair iad e, ged nach robh fios fo 'n na b'fheàrr. Chan e amhàin gun do lìon e a an àird an ear. Aig a cheart àm chuala ghréin aca ciod am feum a bhiodh anns a' phòcannan ach dà phòca-shaic cuideachd iad fad ás ceòl binn a bha a' fàs na bu ghual doibh. An sin, thog iad orra 's agus thill e dhachaidh làn ghàirdeachais a' chruaidhe mar a ghabh iad air an aghaidh. dh'fhàg iad na daoine beaga, oir bha i a' fàs smaoineachadh air a dheagh fhortan. Bha am fuaim car neo-thalamhaidh, ach anmoch 's bha toil aca amas air codaichean Ged nach d'fhuair e leaba an oidhche bha i cho annabarrach binn 's gun do oidhche. sin, laidh e sios le aodach air mar a bha e dhìochuimhnich iad an sgìos agus ghabh Dìreach nuair a ràinig iad an gleann, ag ràdh, "Mothaichidh mi nuair a dh'fhàsas iad an rathad le ceumaibh sunndach. chuala iad clag a' bualadh dà uair dheug. an t-òr trom, dùisgidh e mi." An déidh doibh a dhol beagan astair, Ghrad-sguir an ceòl, shìolaich na daoine Mu dheireadh thuit e 'na chadal air a ràinig iad aonach grinn far am faiceadh iad beaga air falbh mar sgàile 's laidh an lìonadh le dùil chinntich gun dùisgeadh e bannal de dhaoine 's de mhnathaibh beaga, aonach gu tosdach fo sholus fuar na anns a' mhadainn làn maoin agus greim aca air làmhan a chéile, agus iad a' gealaiche. saoibhreis. dannsadh gu h-aighearach ris a' cheòl a An ceann greis, ràinig na coisichean Cho luath 's a dh'fhosgail e a shùilean chuala iad. taigh-òsda aig taobh a' rathaid, ach cha gun do ghrad-leum e suas agus thòisich e Ann an teis-meadhoin na cuairt mu 'n robh an sin dòigh air cur suas mura air na pòcannan a rannsachadh. Ach ciod a robh na sìthichean a' dannsadh, sheas laigheadh iad air boitean connlaich. Rinn bu mhótha a b'ioghnadh leis na am faigh - seann duine daigeil, beagan na b' àirde 's na iad seo gu toileach, 'gan sìneadh fhéin inn làn ghual shalach, dubh mar a bha iad bu shultmhoire na càch. Bha còta de a sios le an aodaichean orra mar a bha roimhe. Thilg e amach làn duirn an déidh iomadh dath air a dhruim agus bha iad agus iad tuilleadh 's sgìth gu làn duirn ach gun aon chrioman òir. fheusag cho geal ris an t-sneachda a' smaoineachadh air am pòcannan guail a "Chan eil atharrachadh air," ars' esan. ruigheachd sios gu a bhroilleach. Sheas an dh'fhalachadh. Moch air madainn, fada na "Tha agam fhathast an t-òr a fhuair mi a' tàillear agus an gobhainn ag amharc le bu tràithe na b'àbhaist doibh, dhùisg cuth - cheud oidhche. Tha a' chuid sin cinnteach mór-ionghadh air na dannsairean an uair a drom a' ghuail iad ás an cadal. Nuair a chur gu leòr." Ach nuair a chaidh e a shealltainn, sméid an seann duine riutha, agus rinn na iad an làmhan 'nam pòcannan, 's gann gun bha e uile air fàs 'na ghual arithist agus bha daoine beaga bealach doibh chum 's gun creideadh iad an sùilean air faicinn doibh e air fhàgail gun pheighinn an t-saoghail! tigeadh iad an taobh astaigh de 'n chuairt. an àite guail, gur ann a bha an làmhan làn Chuir e làmhan salacha suas air a Bha an gobha 'na dhuine gaisgeil, le de dh'òr fìor-ghlan! cheann ach bha e gun rib fuilt agus a smig croit bheag air a dhruim, 's leum e astaigh Cha bu lugha an t-ionghadh a bha orra cho min ri bonn a choise. 'nam measg gun sgàth. Ach bha an an uair a mhothaich iad gun robh an cinn Ach cha b'e seo fhathast crìoch a tàillear an toiseach car gealtach agus sheas air an comhdach le falt. Bha iad ann an tiota mhi-fhortain, oir bha a chroit a bha air a e air ais. An ceann beagan ùine, getà, air air fàs beairteach. Ach air do 'n ghobhainn dhruim an déidh fàs fada na bu mhòtha na faicinn da cho aoidheil agus suilbhir 's a a bhith ro shanntach 'na nàdur, lìon e an dà bha i riamh. An uair a chunnaic e mu bha iad, ghlac e misneach agus chaidh e phòca leis a' ghual air alt agus gun robh a dheireadh gun robh e a' fulang peanais air astaigh do 'n choisir leis a' ghobhainn. dhà uiread aige 's a bha aig an tàillear. An son a shanntachd, thòisich e air bròn 's air Ghrad-dhùin na sìithichean mu 'n timchioll déidh seo uile, cha robh e làn toilichte caoidh gus an do dhùisg e an tàillear còir. mar mhuinntir mhearaichinne. agus chur e an ceann a chompanaich gum Chomh-fhurtaich esan e mar a b'fheàrr a Am feadh 's a bha seo a' dol an aghaidh, fuiricheadh iad gus an ath-latha 's gun b'urrainn dha, ag ràdh ris gu caoimhneil 's tharraing an seann duine a bha 's a' rachadh iad air an fheasgar agus gum gu fialaidh, "Sguir de d'chaoidh. Bha sinn mheadhoin sgian mhór a bha 'na crochadh faigheadh iad tuilleadh òir ás a' bhodachan 'nar companaich agus 'nar luchd-turais le r' a chrios 's gheuraich e air cloich i agus a' bheag. chéile agus anis is e do bheatha fantuinn feuchainn a géiread le bàrr a mheòir, Dhiùlt an tàillear seo a dheanamh, "Tha leamsa agus co-roinn a ghabhail de thionndaidh e 's sheall e air na coigrich air gu leòr agamsa," ars' esan, "agus tha mi m'chuidse. Bidh gu leòr ann duinn le mhodh a thug orra critheachadh le h-oillt. buidheach, riaraichte. Chan eil a dhìth orm chéile." Cha deachaidh an cumail fada an ach a chur suas air mo làimh fhéin a' Sheas e ri a fhacal. Cha d'fhuair an imcheist, oir rug am bodachan air a' mhaighdean àillidh air am bheil mo ghaol gobhainn riamh saor 's a' chroit air a ghobhainn agus ann am prìobadh na sùla, a phòsadh agus an sin, bidh mi 'nam dhruim. Agus b'éiginn da daonnan gheàrr e dheth a h-uile fuilt ás fheusaig le dhuine sona." tuilleadh bonaid a chaitheamh a dh' aon sgud! Thionndaidh e 'n sin ris an Coma co-dhiubh, a thoileachadh a fhalachadh a chinn mhaoil sgalaich.  tàillear agus rinn e 'n cleas ceudna airsan. charaid, dh'fhan e latha eile 's an taigh-òsda

14 Vol. 13, No. 1 AnRubh a the greedy blacksmith man, after having done this in such people dancing and playing music as they From MacTalla Vol 3 Vol 40 a manner, came and welcomed them were the evening before. Sydney, CB heartily, clapping his hand on their They took him into the assembly and Saturday, April 6, 1895 shoulders as if he was praising them for the old fairy man removed his beard and their enthusiasm in allowing him to shave hair again and gestured to him, as he had ne evening, a tailor and blacksmith them. He pointed a nearby mound of coal done before, to take as much coal as Owere returning together from a village out to them and signalled for them to fill the blacksmith wished. The blacksmith where they had been practising their their bags couldn't have wished for better. He not trades. As the evening came upon them, They responded to him, although they only filled his own sacks but two others as they saw the sun going down behind the had no idea under the sun what use the well and he returned joyfully home mountains and the moon rising in the east. coal could be to them. They then made contemplating his good fortune. At the same time, they heard sweet music off and parted from the fairies, since it Although he didn't get a bed that night, that grew clearer as they continued along. was getting late and they wanted to seek he lay down, clothes on, as he was saying, The sound was quite unearthly and so out quarters for the night. Just when "I'll be alert when the gold gets heavy. It lovely that they forgot their weariness and they reached the glen, they heard a bell will wake me." took to the road with cheerful steps. After striking twelve o' clock. The music ceased At last he fell asleep, assured that he having gone a little distance, they arrived immediately, the little people faded away would wake in the morning wealthy and at a well-kept green where they could see like shadows and the green lay silent under prosperous. an assembly of tiny men and women the cold light of the moon. As soon as he opened his eyes, he dancing hand in hand lightheartedly, to the A short while later, the walkers arrived instantly leapt up and began searching the music they heard. at a roadside hotel, but there was no way bags. To his great astonishment, he found In the middle of the circle, around to accommodate them unless they lay on them full of dirty black coal as they had which the fairies were dancing, stood a bundles of straw. They did this happily, been before. He threw out handful after sturdy old fellow who was a bit taller and stretching out as they were with their handful but there wasn't a speck of gold. merrier than the rest. Over his back, there clothes on, too tired to think about hiding "This doesn't change anything," he said. was a multi-coloured coat and a snow the bags of coal. "I still have the gold I got the first night. white beard reached down to his chest. The Early in the morning, far earlier than That measure is certain enough." But when tailor and the blacksmith stood gazing at usual for them, the weight of the coal woke he went to check, it had all become coal the dancers in astonishment, when the old them from their sleep. When they put their again and he was left without a penny in man beckoned to them. The little people hands in the bags, they could hardly the world. made a break for them so they could enter believe their eyes when they discovered He put his filthy hands on his head and the circle. that, rather than coal, their hands were full he was without a single strand of hair and The blacksmith was a stouthearted man of pure gold. his chin was as bare as the sole of his foot. with a small hump on his back and he They were no less amazed when they But this wasn't the end of his misfortune. fearlessly leapt into their midst. But the tai - realized that their heads were covered with The hump on his back had grown bigger lor was at first a bit timid and he hung hair. They had become rich in an instant. than it had ever been. When at last he real - back. In a short while, however, after he'd But, because the blackmith's nature was so ized that he was being punished for his seen how hospitable and gleeful they were, greedy, he filled the two bags with gold greed, he began to lament and sob until he he got up his courage and joined the until he had twice as much as the tailor. woke the gentle tailor. He did his best to company and blacksmith. The fairies After all this, he wasn't completely satisfied comfort the blacksmith by saying to him closed around them at once like a drunken and he convinced his companion that they with kind generosity, "Stop your crying. band. should stay until the next day and that they We were companions and fellow travellers While this was going on, the old man in could go in the evening to get more gold and now you can stay with me, take a share the middle drew a great knife that hung on from the little old man. of what's mine. There will be enough for us his belt and he honed it on a rock. Testing This the taylor refused to do. "I have both." its sharpness with the tip of his finger, he enough," he said, "and I'm completely He stood by his word. The blacksmith turned and looked at the strangers in a way satisfied. There is nothing I want to do never got free of the hump on his back and that made them tremble in terror. other than marry the beautiful girl who I'm ever after he had to wear a bonnet to hide They weren't kept in suspense for long, in love with and then I'll be a happy man." bald, scabby head.  because the old fellow seized the At any rate, to please his friend he blacksmith and in a wink he cut every hair remained for another day at the hotel and Translated by Seumas Watson. from the smith’s beard with one stroke. He in the evening the blacksmith set out by Artwork by Jamie MacIntyre. then turned to the tailor and did the same. himself with two sacks on his shoulder and The shock quickly wore off, for the old he arrived at the park. He found the little

Each issue of AN RUBHA features an excerpt from Eòin Aonghais Chaluim - Jonathan G. MacKinnon’s MAC -T ALLA (Echo) with translation. MAC -T ALLA , published in Sydney, Nova Scotia, was the longest running Gaelic weekly (ending as a bi-weekly) 1892-1904. MacKinnnon, born in Dunakin in 1869, published his first issue at 22 years of age. He was a life-long promoter of Gaelic and was involved in other publications including Gaelic translations of English literature. Digital copies of MAC -T ALLA can be found on the Sabhal Mòr Ostaig website at: http://www.smo.uhi.ac.uk/Foghlam/Leabharlann/Mac- talla/index_en.html

MAC -t ALLA : the longest running Gaelic weekly on-line Sabhal Mòr Ostaig has digitised Mac-Talla ("Echo"), Nova Scotia’s weekly Gaelic newspaper/magazine published - later bi-weekly - between May 28, 1892, and June 24, 1904, around 540 issues in all. Its store of news, local, national and international, letters to the Editor, Gaelic proverbs, poetry/song, stories, translations and articles are a repository of Gaelic cultural ideas. Mac- Talla can be found at: http://www.smo.uhi.ac.uk/en/leabharlann/mactalla/

AnRubh a Vol. 13, No. 1 15 Dèante le làimh HIGHLAND WOMEN ’S CLOTHING AT THE TIME OF EMIGRATION : P ART TWO By Vicki Quimby

ne constant in all women’s outfits was In fact, most women did not wear shoes Othe petticoat. We might think of a pet - or stockings. Very rarely, shoes might be ticoat as similar to a skirt, almost always, in worn to church if one did have a pair. the Highlands, made of homespun woolen Women who were working at harvesting cloth. Two were usually worn, often kelp might have shoes provided for them conditions had worsened for almost striped or tartan. Although “tartan” could by their employer. And part of a servant everyone. Some families went from place be almost any checked or coloured cloth, or girl’s wages was almost always paid to place looking for work here and there, a type of fine, “hard” (tightly spun) in pairs of shoes. Shoes ( brogues ) were often working for a time in the cotton combed wool fabric, it generally implies usually made at home, but could be mills of the “Low Country” (Scottish some coloured pattern. They were often purchased from a shoemaker. Stockings Lowlands)—even as early as the 1790’s. indigo blue. I. F. Grant (Highland Folk Ways) throughout this time period are generally Around the same time, young women describes petticoats in Barra: “A much made from woven fabric, cut on the bias, were beginning to find work. From coarser combed fabric, dyed dark blue Mull: “The young women are often with indigo, was used for the women’s employed in cutting the kelpware, in petticoats…. It was practically water - summer; and afterward, many of them proof. ”They also wore drugget go to the reaping of harvest, in the Low (drogaid), striped wool with linen warp: Country.” “The women used to wear a very attrac - This will have a great impact on tive stuff of dark blue, the weft striped women’s dress. From Tiree and Coll: with bright colours, for their petticoats.” “A great part of the young unmarried John Buchanan (1790) adds: “They population, especially of females, are seldom travel any where without this in the habit of resorting every year to appendage; nay, in the house, when at the low country in quest of harvest such work as will admit of it; seeing it employment. Hundreds of these set would be thought naked in a woman to off about the middle of August, and go without it; it also defends them from are generally absent from six to eight the inclemency of the weather.” Not weeks. I fear it cannot be reckoned a only was the warmth of the material profitable kind of service, any wages

d which they earn being chiefly

important against the cold, damp cli - n a l

t bestowed on superfluous finery, not mate, but the bulk of fabric could be o c S

much suited to their means or rank in used, bunched up in the back, to help f o life” To some observers, not much ben - support the heavy creels of peat, m u e manure, or seaweed. He continues: s efit was to be had from this annual u

M migration of young people out of the “One must be a hard-hearted taskmas - l a

n Highlands. Not only did they return ter that will not pity a poor woman with o i t her petticoats tucked up to her knees, a with infectious diseases, English N

-

words, and not much money saved for

and a heavy load of dung, or wet sea- y a

K the coming winter, but they also held a tangle, on her back, mounting those r e rugged declivities and steep hills, to the d new appreciation and desire for the n a

x new styles and cotton fabrics to which distance of a compleat mile from the sea e l before they lay the burdens on the A they were introduced. ground.” Frequently, there are refer - From the Small Isles (Eigg, Rum): ences to the use of the petticoat as a sub - “…With the money thus earned, they stitute for a cloak or shawl when there is endeavour to dress themselves after no other outerwear. the low country fashion; the fashion, By the early 1800’s we have water - thus introduced, raises an emulation colour sketches of older women from Skye and held up with garters (woven tape), among the women in general, and, of by John Kaye, showing an assortment of although knitted stockings had long been course, merchants are encouraged to headwear—mutches, kerchiefs and caps. worn in cities such as Edinburgh, and in import like articles.” This desire for pur - The predominant colour of the homespun other parts of Scotland. chased clothing will continue, with the wool petticoats and other outerwear seems By the 1830’s, the Statistical Accounts of young women being the most enthusiastic; to be indigo blue. Muted blue plaids are Scotland are recording large numbers of older women will be very much slower to seen in a small shoulder plaid or in a cloak emigrations from many areas. Populations change. and cap. At least one woman might be had increased, making available arable By the 1830’s, the Statistical Accounts wearing a wool long gown. Incidentally, land divisions smaller. At the same time, show a range of clothing being worn, most one woman is shown spinning with a rents had increased, and a decrease in kelp of it still of homespun, and many Gaels are distaff and spindle. Almost all the women prices was taking away one source still struggling to adequately clothe them - are shown with bare feet. of income for paying the rent. Living selves. In Harris: “Some of their articles of

16 Vol. 13, No. 1 AnRubh a dress are of the most primitive description, calicoes and cottons from Glasgow. A few purchase fine cloth and tailored fashions, and of the coarsest materials, all manufac - even had straw bonnets instead of the old- yet the majority of women were struggling tured by themselves.” And in Lewis, style “neat head dress”. Cottons were also to make enough clothing for themselves clothing was homemade “gray and blue brought into South Uist by enterprising and their families. Even though a bit of stuff”, and of the “plainest description”. young men who went around the country cotton might have been creeping in over From Barra: “…The women wear clothes with baskets, buying eggs. They took them the 50 years or so that we have covered, it made by themselves, and, at times, south by boat, to Glasgow, or Greenoch, was slow to gain complete acceptance, and country droggets (drugget, or striped returning with the cotton goods women was still financially out of reach for many. woolens) or prints. They wear a hand wanted—along with dye stuffs, tobacco, Women will continue to rely on the kerchief about their head instead of a and crockery. traditional homespun wool and linen cape (cap?), and a petticoat about their I. F. Grant states that in areas where throughout this period. Some are not even shoulders for a cloak…. The people are so sheep were plentiful, with a good supply of adequately clothed for the Hebridean very poor, that many of them are destitute wool, the clothes were homespun, but winter, much less the Canadian winters to of bed-clothes.” often in dark browns or blues. For the poor - come, yet homespun clothing is what many Again, in Barvas, it was reported that est, however, there was a scarcity of will be wearing as they leave their home - the clothing was of the “plainest descrip - wool—not enough land for sheep of their land to face even more hardship in the new tion”, but there was also “…stuff, variously own, and they were not able to procure world.  striped, by the women, with underdresses enough wool for their own clothing needs. of plaiding, all homemade. In many For many of these women, buying some Part one appeared in our last issue of An instances, however, cotton shirts and print cheap low country clothing had long been Rubha. gowns are beginning a necessity, as their families were forced to There were also changes reported in earn money with seasonal work in order to Vicki Quimby is a textile consultant and ani - North Uist. Whereas all the women had survive. mator at the Highland Village. Déante le làimh before worn clothing in “beautiful strips So we have seen that the Highland (handmade) is a regular feature of An Rubha (stripes) and tartans of their own manufac - woman lived in a land of extremes. A very that explores various aspects of textiles and ture”, now, in 1837, some were wearing few wealthy women of means were able to craft production in Gaelic Nova Scotia .

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AnRubh a Vol. 13, No. 1 17 Aig Baile: AN CORRAN /T HE SICKLE By Seumas Watson

mong the earliest of agricultural tools, timed by the modula - Athe sickle remains in use around the tion of harvest song, in world as an implement for reaping grains, which all their voices fruits and other forage. In the Highlands were united. They and Islands of Scotland, it was applied accompany in the generally to the cutting of oats, hay and Highlands every kelp. While oats were cut with the sickle action, which can be (corran ) or scythe ( speal ), plucking barley done in equal time, from the ground by its roots was a seeming - with an approved ly curious custom withnessed by observers refrain, which has, they in older times. (I.F. Grant notes in Highland say, not much mean - Folkways that a Duncan Forbes, visiting ing; but its effects are Tiree in 1737, reported to the Duke of Argyll regularity and cheer - that barley, the island’s main crop, was har - fulness.” vested by pulling it from its roots, writing Working with the “There was never one sheaf of barley cut in corran as an agrarian Tiree since the beginning of the world.”) tool in Gaelic Nova With the scythe absent from the Scotia is, of course, Highland harvest, reputedly not introduced known to the present. until early in the 19th century, reaping of In keeping with anti - grain in general was done by sickle and quarian reports on mostly by women. As in the case of other group co-operation in forms of labour, the work of the sickle was Gaelic Scotland, the done to the rhythm of song. Captain late Jimmy MacKay Edward E. Burt, an officer of engineers (Seumas mac Aonghais working under General Wade in 1730 `ic Iain `ic Uilleim `ic remarks in his Letters from a Gentleman in Mhurchaidh ), Northern Scotland (1754) , “They all keep time of Kingsville, Inverness by several barbarous Tones of the Voice; and County provides a pic - stoop and rise together as a Rank of Soldiers ... it ture of helping neigh - being disgraceful for anyone to be out of Time bours at the harvest in with the Sickle.” Burt also notes that on occa - the province’s emerg - sion “... they are incited to their work by the ing Gaelic-speaking Sound of a Bagpipe.” communities: A similar description of communal work and singing appears in Boswell’s A Journey to Bho `n àm a chuireadh the Western Isles of Scotland , published in iad a ‘ choille thar a buinn leis an tuaigh, bha “I was once reaping on a field with a crew of 1775. While in Rassay, he commented, “I obair mhór air a toirt gu ìre gus bàrr a thoirt. Le nimble lads. I threw of my jacket and passed saw the harvest of a small field. The women cinnt, bha na coimhearsnaich teann air a’ chéile. them by.” reaped the corn, and the men bound the Bhiodh iad tric am am pàirt ri gach obair. `S tric sheaves. The strokes of the sickle were a bhiodh frolaig réiteach fearainn aca agus frolaig Varying purposes for the sickle in buana. B’e an corran a bha iad a’ cleachdadh, Highland agrarian life is attested to by the agus arithist, an speal bheag. Bha bàrd anns na types of corran listed in Dwelly’s Illustrated crìochan seo ris an canadh iad Ailean mac Gaelic to English Dictionary: Eòghainn. Bha e aig frolaig bhuana turas agus rinn e ceathramh do dh’òran gus tàmailt a chur “1. corran-bearraidh -ain-, sm Pruning-hook. air càch. Tha e ruith mar seo: corran-coille see corcan-coille. corran-creige (DC) sm stickleback — Uist. corran gart- Bha mi uair a’ buan air achadh, ghlanaidh sm Weeding-hook, hoe. corran-greu - Còmhla ri sgioba ghillean tapaidh. saiche (AF) sm Small catfish, angler. Argyll. cor - `S ann a thilg mi dhiom mo sheacaid, ran-lìn sm Corn-spurrey, see cluain-lìn. `S ghabh mi seachad suas orra corran-sgathaidh sm Pruning-hook. 2(MMcL) Hook for cutting the lower part off sheaves of From the time the forest was felled with an axe, corn for thatch. corran-shioman. sf see cor- until a crop was brought to the point of harvest, shiomain. corran-fiaclach (CR) sm Serrated or the amount of labour was immense. Certainly, toothed reaping-hook. This kind of sickle, like neighbours were close to each other. They fre - some other implements, is now known only by quently held plowing and reaping frolics; they tradition in the Southern and Eastern used the sickle and the scythe. There was a bard Highlands, although still in common use in the in these parts called Allan son of Hugh North West.”  (MacEachern.) He was once at a reaping frolic and he made a verse of song to incite the others. It goes like this:

18 Vol. 13, No. 1 AnRubh a Seinn fo Sgàil nan Geugan Uaine - Songs from the Greenwood UNESCO - T HE WATERS BY IONA

he Bras d’Or Preservation Foundation Eilean Mo ghaoil Twas established as a conservation organ - ization in 1993. Its initial interest in a Fonn: A chiall nach mise bha 'n eilean mo ghaoil UNESCO Biosphere Reserve designation A’ fuireach am bothan mu choinneamh a’ chaoil, for the great underwater canyon situated at Far faicinn na beanntan, na gleanntan 's na raoin, St. Andrews Channel in the Bras d’Or’s east 'S na luing mach o 'n chala 's siùil gheala mar sgaoil. end was sparked in 2003 and further explored by an internal steering committee (Pity I wasn’t in the island I love, living in a bothy facing the *strait where I could see the hills, which has evolved as the Bras d’Or Lake glens, upland pastures and sailing ships off the harbor with their white sails spread.) Biosphere Association. The committee soon discovered that this dramatic feature of the *Barraman’s Strait lake didn’t meet Man and the Biosphere cri - teria per se, but was rather a fit in the larger 'S e Eilean Cheap Breatuinn dha 'n dug mi mo spéis, eco-system of the Bras d’Or and its water - Gun àite cho maiseach ri fhaicinn fo 'n ghréin; shed area. Included in UNESCO’s require - Tha nuallan na mara is fanna-ghaoth thar sléibh, ment for Biosphere status is the need for a `Gam thàladh gu m’dhachaidh 's fìor aigne `nam cheum. human presence that interacts with a specif - ic environment: a condition easily met in the (I gave my love to Cape Breton Island. There is nowhere under the sun more fair to be seen. case of the Bras d’Or as it borders on native The murmur of the sea, and wind’s rustling over hillside slopes, draw me home with spirited steps .) and “Scottish” communities. Following an assiduous period of com - Càit' a’ bheil sealladh ri fhaicinn na 's bóidhch' plicated efforts resulting in stakeholders Na 'n eilean mo ghaoil air dà thaobh a’ Bhràs d'Or; brought to understanding and agreement, Na fearann chaidh shaoradh a’ laomadh le lòn, the association announced on April 9th, 'S na beanntanan àrd’ a’ cumail sgàil air gach pòr. 2011 UNESCO approval of the Bras d’Or Lake, and its attendant water system, (Where can be seen a more enthralling sight than in my darling island on two sides of the for nomination to become part of the Bras d’Or? Cultivated land brims with sustenance while lofty hills provide shade for every crop.) global Biosphere Reserve Network. Official designation was given on June 29th, 2011 in Air tulaichean àrd' tha gun àireamh mun cuairt, Dresden, Germany. Tha pailteas a’ fàs de gach bàrr orr’ dha `n t-sluagh; Highland Village Museum, high on the 'S e rìomhachd chuir nàdur air àilleachd nam bruach hill at Rubha Eachainn Mhóir (Hector’s Point) Thug dùsgadh air tàlant nam bàrd iomadh uair. and overlooking Loch Mór nam Barrach (the Bras d’Or), congratulates the Bras d’Or (On innumerable surrounding hills, every crop grows in abundance for the people. Nature’s Biosphere Reserve Association and friends, beauty, imprinted on embankments of loveliness, have often inspired the bards’ muse.) for their vision, labours, success and exam - ple in securing for posterity the underpin - An t-eilean `s nach bàsaich a’ Ghàidhlig gu bràth, ning of a sustainable future of “The Lake Tha an sluagh ann bàigheil do chànain nam bàrd. and its watershed”. Guma fada bhios ceò as ur O eilein a’ choibhneis, na h-aoigheachd `s a’ ghràidh taighean (Long may smoke rise from your `S e an t-eilean am bu mhiann leam gu siorraidh ann tàmh. houses.) The following song was composed by (In the island where Gaelic language will never die, its people are well disposed to the language Hughie MacKenzie ( Eòghann Ghilleasbaig of poets. Oh island of generosity, hospitality and warmheartedness, it is the island where I Sheumais ), from the rear of Christmas Island. wish to forever remain.) In it he expresses his affection for the Bras d’Or Lake and surrounding countryside.  Bhiodh òganaich sgairteil ag obair gu dian `S chluinnt’ iad air astar seinn òran mar am miann. Gach maighdean `s cailleach a’ bleoghann, no `snìomh Toirt fonn air na rannan a fhreagradh dha ’n gnìomh.

(Vigorous youth would be hard at work. They could be heard from far-off, singing spontanouly. Each young girl and old woman milking, or spinning giving air to verses suitable for their task.)

Mo shoraidh-sa greis bhuam gu eilean mo ghaoil, Tha mise fo chràdh on latha dh’fhàg mi an caol. `S tric a chì mi an aisling an cladach `s na raoin, `S mi rithist `s an dachaidh tha ’m fasgadh nan craobh.

(Hasten from me my greeting to the island I adore. I am tormented since the day I left the strait (Grand Narrows) Often in dreams, I see the shoreline and hill pastures and am once again at my home in the shelter of trees.)  Translated by Seumas Watson

AnRubh a Vol. 13, No. 1 19 An Rubha Review TALES FROM HIGHLAND PERTHSHIRE By Lady Evelyn Stewart Murray, Sylvia Robertson & Anthony Dilworth A book review by Seumas Watson

ales from Highland Perthshire Through the pages of Tales from T(collected by Evelyn Stewart Murray) Perthshire, Lady Evelyn’s contribution to brings to readers over 240 stories and songs Scotland’s Gaelic legacy is as unique as it is edited from the 19th century considerable. The only woman collector of manuscripts compiled by Lady Evelyn Gaelic folktales active during the era, her Stewart Murray, 1868 - 1940. As a Scottish manuscripts were ultimately donated Gaelic Text Society, the usual high to the School of Scottish Studies by the standards of editing apply, along with 10th Duke of Atholl. Their contents, forewords in English and Gaelic by Donald also containing some songs, are the core Meek, editors’ preface by Sylvia Robertson for this excellent book, rendered with and Tony Dilworth, extensive bibliography respect and great care by it editors and introduction to Lady Murray and the who provide a solid cache of attending environ of Perthshire Gaelic. Extending to knowledge further focusing the late 19th 615 pages of text and notes, contents century Atholl Gàidhealtachd. Key to this also include biographical notes on local understanding are sections on dialect, informants, notable individuals and an glossary, placenames, tale types and brief index of place-names from about the estate bios of informants, along with photos of Blair Castle, residence of the 7th Duke of of eminent persons related to the manu - Atholl, father of Lady Murray. scripts. An impressive bibliography is Tales from Highland Perthshire imparts located at the front. its stories on a variety of fronts to reveal the self-education as she developed Gaelic Donald Meek’s final words in his life and times of Gaelic-speaking Perthshire literacy skills, began a related library and English forward speak well for this lovely among its rank and file and gentry. Of no attuned herself grammatically. The Duke’s volume and the Lady Evelyn story: “Lady small interest is the matter of Lady reaction to his daughter’s further interest Evelyn has waited a long time for this Evelyn’s own fluency, spoken in the dialect in Gaelic matters was, initially, one of honour, but it has come to pass. She of her home region. The Duke of Atholl encouragement, although this enthusiasm deserves it richly, as do all who esteem the was himself a Gaelic speaker, who did was not shared by his wife who did not Gaelic-speaking people of Scotland, their much to encourage maintenance of the lan - speak the language and rigidly perceived language and their literature.” guage in the bounds of his properties, con - the social orientation for women of her Tales from H ighland Perthshire is taining some 350,000 acres. Certainly an class. In 1881, and in the face of growing available through The Scottish Gaelic Texts exception as an aristocrat of the Victorian parental disapproval, Lady Evelyn applied Society.  Age, he did his best to ensure that residents herself ever more zealously to collection of of the Atholl estate, in their various Gaelic folktales from the countryside Tales from Highland Perthshire Volume 20 of capacities, were Gaelic-speakers with good surrounding Blair Castle. The resulting Scottish Gaelic Texts, Lady Evelyn Stewart command of the language. The Duke’s depletion of her health, and exacerbated Murray, Sylvia Robertson, Anthony Dilworth, support for Gaelic included his own six tensions with her family, found her Published by Scottish Gaelic Texts Society, children, all of whom were nursed by local traveling to Switzerland in December of 2009 women as first language Gaelic-speakers. that year and finally to Belgium, where she An intellectually gifted woman of the remained self-exiled, leaving Gaelic Seumas Watson is the Highland Village’s upper-classes, Lady Evelyn’s interest in her Perthshire behind to find passion in the manager of interpretation. first spoken tongue led to a path of artistic creation of lace and needlework.

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20 Vol. 13, No. 1 AnRubh a An Rubha Rewviw LIVE AT THE HOUSE - D ONALD ANGUS AND ELIZABETH BEATON

CD R EVIEW by Carmen MacArthur

ive at the House” is a delightful mentation that are common on “L recording that captures the unique some recent traditional record - Gaelic sound of Donald Angus Beaton’s ings. During the years when tra - Mabou Coal Mines fiddling style. The ditional music was not in fashion, recording, which features his wife Elizabeth the Beaton’s kept it alive in their Beaton (née MacEachen) on piano, is com - home for the enjoyment of family prised of the very best of traditional tunes, and friends. Many thanks to the as well as some of Donald Angus’s own Beaton family and the Celtic compositions. Recorded in the 1970s, at Music Centre for recognising the Donald Angus and Elizabeth’s home, the value of this recording and recording captures the joy and spontaneity for making it available for the of a house session without distracting noise enjoyment of traditional music that can detract from home recordings. lovers.  According to the liner notes, the recordings were made during a series of visits by Live At the House was produced by Father John Angus Rankin and his friend Donald Angus’s son Kinnon Beaton Collie Beaton. Surely, Donald Angus and and grandaugther Andrea Beaton in Elizabeth were at their best while enjoying 2008. an evening of music with good friends. The simple love of traditional music comes Carmen MacArthur former staff through loud and clear in this recording and member. it makes it easy to imagine oneself among the lucky listeners in the Beaton household on Sunday evenings. Although Donald Angus was not as pro - lific a composer as some, such as, Dan R. MacDonald, almost all of the tunes he com - posed have become staples of the Cape Tapadh leibh-se gu mór Breton fiddle repertoire. Tunes that can be heard on the CD such as “Joey Beaton’s The Nova Scotia Highland Village Society gratefully acknowledges the support of reel,” and, “The Joys of Mabou Mines” are its government partners. In addition to our core funding from the favourites of dancers at square dances and Nova Scotia Department of Communities, Culture & Heritage (Nova Scotia Museum), céilidhs because of their lively lilt and rhyth - support has also been received from: mic drive. Donald Angus was so steeped in the Gaelic fiddling tradition that his tunes flow seamlessly and are almost indistin - guishable from the classic traditional tunes included on the CD such as the ever popular King George Medley. Donald Angus’ musical pedigree can be Province of Nova Scotia traced back to Lochaber and the Isle of Skye, through the Departments of Agriculture, Transportation & Infrastructure Renewal, two areas where fiddling and piping are Economic & Rural Development & Tourism, and the Office of Gaelic Affairs ; noted to have been strong. Donald Angus undoubtedly inherited much of his musical tradition from his father Angus Ronald Beaton, from MacKinnon’s Brook, who was a piper and fiddler. The Mabou Coal Mines style that can be heard on this recording government of Canada is characterise bace notes which mimic the through the Department of Canadian Heritage, Enterprise Cape Breton Corporation & sound of the pipes. One of the outstanding Service Canada ; unique characteristics of the style is referred to as “dotting” or strathspeying” the reels which gives the music a wonderful lift, especially for dancing. Variations of the Mabou Coalmines style can still be heard, especially in the playing of his children and grandchildren. The music on this recording is so rich and exciting that it has sustained its appeal Municipality of Victoria County for more than forty years. It has no need for through District 1 and the Recreation & Tourism Dept. the complicated arrangements and instru -

AnRubh a Vol. 13, No. 1 21 An Gàidheal Portmhor / Scotch Music DONSIDE /D òMHNALL GOBHA `S BONAID AIR STRATHSPEY Seumas Watson & Pauline MacLean

onside is a place name from Aberdeenshire. It Tha Dòmhnall Gobh’ `s bonaid air Drefers to the River Don in Scotland’s north-east. Tha Dòmhnall Gobh’ `s bonaid air The tune appears noted as far back as 1757 in Rober Tha Dòmhnall Gobh’ `s bonaid air Bremner’s Collection of Scots Reels or Country Tha bonaid mhór `s bonaid air Dances, the first such collection in which strathspeys were published. Oft played by Cape Breton fiddlers to Donald Smith is wearing a bonnet 3x the present, Donside was recorded on 78 RPM by the He is wearing a large bonnet and there’s a bonnet on it. late Margaree fiddler Angus Allan Gillis (Aonghas mac Alasdair Eòghainn Aoghnais Eòghainn,) a favorite player Tha bean na bainnse `s currac oirr’ for step-dancers in his day. Tha bean na bainnse `s currac oirr’ A popular, strathspey, the late Joe Neil MacNeil Tha bean na bainnse `s currac oirr’ (Eòs Nìll Bhig) reported its Gaelic name as Dòmhnall `S bidh e feasda tuilleadh oirre Gobha `s Bonaid Air (Donald Smith Wears a Bonnet.) He provided the following words for the tune as a port à There is a bride and she wears a cap 3x beul. She will wear it forever more 

Notation for Don Side can be found in The Skye Collection of the Best Reels & Shathspeys Vol. II 1887, Paterson & Sons, Edinburgh, Scotland. The Skye Collection is part of the Joe MacLean Collection of Scottish and Cape Breton Music housed at the Highland Village.

Transcription and translation: Seumas Watson

22 Vol. 13, No. 1 AnRubh a Our People ACkNoWLEDgEMENtS & A CCoLADES tapadh Leibh-se gu Mór McCann, Vienna, VA; Rebecca Nilsen, Antigonish (Nova Scotia Gaelic The Nova Scotia Highland Village Society McConnaughey, Saint Peter, MN (IHO scholar and supporter), Betty Ivey, North gratefully acknowledges the support of Deborah Goodwin); Margaret McCurdy, Sydney (mother to Marlene Ivey), many individuals and organisations: Halifax; Jack & Aileen MacKillop, Baddeck; Peter Murphy, Iona; Duncan MacNeil, Angus MacLean, Lower Washabuck; Calum McKinnons Harbour (former volunteer, Project Partners MacLean, Dartmouth; David MacLean, father of staff member Patricia Gaudley and Cabot Trail Motel, Castle Moffett, Celtic Millville; Jennifer MacLean, Millville; father-in-law of director Rodney Chaisson), Colours Festival Society, Celtic Heart of Martin MacLean, Millville; Susan MacLean, Angus MacDonald, Ottawa Brook (former North America Cooperative, Destination Sydney Forks; Vince & Charlotte MacLean, volunteer) and Carol Kenndy (mother of Cape Breton, Eskasoni First Nation, Glenora Washabuck; Vince & Natalie MacLean, East blacksmith Jamie Kenndy). Our hearts go Distillery, Highland Heights Inn, Bay; Charles & Mary MacLennan out to all their families for their loss. Municipality of Victoria County, Musique Foundation, Truro; Jack & Anita MacLeod, Royale, NSCAD University, Nova Scotia Ingonish Beach; Deidre MacNeil, Vienna, retiring board Members Department of Agriculture, Nova Scotia VA; Lisa and Boyd MacNeil, Sydney; Jim Special thanks to retiring board members Office of Gaelic Affairs, Sage Voices Society, Matheson, Bedford; Gloria Munro, Donald Beaton, Little Narrows and St. FX University (Angus L. Macdonald Whycocomagh; Johnanna Nalan, Ledyard, Catherine Ann Fuller, Baddeck for their Library), Sgoil Mhic Fhraing a’ CT (IMO Ella MacAulay, Seafoam & IHO years of service on the Board of Trustees of Chaolais /Rankin School of the Narrows, and Edith S. Cross, Norwich, CT); Piper Pewter, the Society.  Silver Dart Lodge. Indian Brook; Larry & Marge Sondler, Chicago, IL (first donor to campaign); Farm Program Partners Victoria Standard, Baddeck; and Ken Dell Corbett, Grand Mira (“Mira Jean” Wilson Home Hardware, Sydney. Clydesdale horse); Doug & Susan MacDonald, Ottawa Brook (Highland Artefacts & Archival Donations cattle); and Truman and Laurinda Lorrie MacKinnon/John MacKinnon/Peter Matheson, St. Andrews (Soay sheep). Jack MacLean, Carol Law, Dorothy Barnard (family of Norman MacIver); Charles Donations Bayne, Stephen Vigneau, and John Brenda Barclay, London, ON; Pat Bates, Marshell. Donald Beaton Sydney; Janet Cameron, Boisdale; R. S. 25 years of service on the NSHVS Board Latimer, Truro; Anne MacNeil, Ottawa best Wishes Brook; Michael A. MacNeil, Benacadie; -We extend best wishes to Carmen David Newlands, Dartmouth; River and MacArthur, former chief interpreter. We Lakeside Pastoral Charge, and Jim St.Clair, also like to extend best wishes to staff Mull River. members Colleen Beaton, Aileen MacLean and Gerry MacNeil who have been dealing Stòras na h-Òigridh/ treasures of youth with health issues over the past few months. Donations: Vic Aucoin, Sydney; Baddeck Home Hardware, Baddeck; Boudreau’s Symphathies Fuels, Arichat; Canso Ford Sales, Port To the families and friends of the Highland Hawkesbury; Daphne Dominy, Renfrew, Village and supporters of Gaelic in Nova Catherine Ann Fuller ON; Charles Ellis, Little Narrows; Jim Gillis, Scotia who have lost loved ones over the 9 years of service on the NSHVS Board North Sydney; Helen’s Bakery, Baddeck; past year: Alex Francis MacKay, Glendale Denis Larade, Cheticamp; Raymond (Gaelic speaker and fiddling icon), Ken Commun Clachan Gàidhealach na h-Albann Nuaidh/Nova Scotia Highland Village Society

Board of Trustees (Elected June 2012) - Kathleen MacKenzie, Antigonish (President); Hector MacNeil, Sydney River (Vice President); Hugh MacKinnon, Benacadie (Secretary); Susan Cameron, Antigonish (Treasurer); Charlene Ellis, Little Narrows; Madeline Harvey, Estmere; Pam MacGillivray, Shunacadie; Hector MacNeil, Iona; Walter MacNeil, Sydney/Grand Narrows; Susan Stubbert-Samways, Iona; Hugh Webb, Antigonish; Paul Wukitsch, Shunacadie; and Daniel Chiasson, Baddeck (Legal Advisor). Staff (as of July 2012) - (Administration) Rodney Chaisson, Director; Janet MacNeil, Administrative Assistant; Max MacDonald, Coordinator of Marketing; and Sales (Interpretation) Seumas Watson, Manager; Colleen Beaton, Animator; Marie Chehy, Animator; Catherine Gillis, Animator; Jamie Kennedy, Blacksmith; Mary Jane Lamond, Animator/Gaelic Tutor; Hoss MacKenzie, Blacksmith; Aileen MacLean, Animator; Beth MacNeil, Animator; Debi MacNeil, Animator/Costume Coord.; Jean MacNeil, Animator; Kaye Anne MacNeil, Animator; Sandy MacNeil, Farm Hand; Colette Thomas, Animator; Vicki Quimby, Animator/Textile Consultant; Colin Watson, Animator; (Collections, Archives & Genealogy) Pauline MacLean, Manager & Katherine MacLeod, Assistant; (Visitor Centre Services/Gift Shop) Gerry MacNeil, Senior Visitor Centre Clerk (on leave), Sadie MacDonald, VC Clerk & Marlene MacDougall, VC Clerk; (Operations) James Bryden, Manager; Tim MacNeil, Maintenance; David MacKenzie, Groundskeeper, Patricia Gaudley, Custodian & Curtis MacNeil, Maintenance Assistant; (Students) Laura MacNeil, Digital Collections; Matthew Moore, Animator; Caitlin Bennett, Animator; Caitlin Bauman, Design & Daniel MacDonald, Research. Volunteer Programmers - Quentin MacDonald & Meaghan O’Handley, HV Day Producers & James O. St.Clair, Candlelight Tour Guide

AnRubh a Vol. 13, No. 1 23 Complete the Tune Campaign

Ensuring that cultural skills based on Gaelic arts and traditions continue to flourish with our youth in Nova Scotia.

The Nova Scotia Highland Village Society is pleased to present Stóras na h-Òigridh (Treasures of Youth) - a fund to ensure that cultural skills based on Gaelic traditions continue to flourish with our youth in Nova Scotia. The purpose of this fund is to provide financial support and assistance to up-and-coming Nova Scotia youth between the ages of five and twenty-one, who are keen to advance their skills in the Gaelic tradition including: fiddle, pipes, piano, language, storytelling, song, and step dance.

We invite you to help us with this endeavour by participating in our “Complete the Tune” Campaign. We ask that you purchase one or more musical notes from “Michael Anthony MacLean’s Birthday” - a march composed by Lucy MacNeil.

The Treasures of Youth fund concept was inspired by the enthusiasm of the late Michael Anthony MacLean from Washabuck, Nova Scotia, a well-known fiddler who always had a keen interest in assist - ing youth to further their skills in playing traditional Cape Breton music, especially the fiddle. The fund has been ignited by the sales of Michael Anthony MacLean’s “Good Boy M.A.!” CD.

A downloadable brochure with details and a pledge form is available on our website, www.treasureso - fyouth.ca. Donations may also be made online through Canada Helps. www.treasuresofyouth.ca

Sixteeth Note $50 Eighth Note $500

Dotted Eighth Note $100 Half Note $1000

Quartar Note $200 Treble Clef $5000 or Surprise Us!

AN RUBHA The Highland Village Gaelic Folklife Magazine 4119 Highway 223, Iona, Nova Scotia B2C 1A3, Canada Rathad 223, Sanndraigh,Alba Nuadh, B2C 1A3, Canada 41257540