6^ ^32f THOUGHTS f'^^.c^/^yi^ OM THP. ' ORIGIN AND DESCENT OF THE GAEL. 'v^ : '^yrrl^{yj^y^ THOUGHTS ON THE . /^ ORIGIN AND DESCENT OF THE GAEL: AN ACCOUNT OF THE PICTS, CALEDONIANS, AND SCOTS ; AND OBSERVATIONS RELATIVE TO THE AUTHENTICITY OF THE POEMS OF OSSIAN. By JAMES GRANT, Eso. Advocate. EDINBURGH PRINTED BY WALKER AND GREIG; FOR ARCHIBALD CONSTABLE AND CO. EDINBURGH; LONGMAN, HURST, REES, ORME, AND BROWN, LONDON AND JOHN YOUNG AND CO. INVERNESS. 1814. THE FOLLOWING SHEETS ARE DEDICATED TO THE GAEL OF ALBIN AND OF ERIN, WITH PROFOUND RESPECT, BY THE AUTHOR. CONTENTS. Introduction, - - - Page l The Gael, whence sprung, - - 9 Original Condition of Man, - - - 32 Ratis, Scapha, Navis, - . - 66 - 72 Marriage, - - " ' Rota, Cuneus, _ - - 79 Arithmetic, - - . - 82 ^^^ Paper, Carta, - - ' Carmen, Cantus, - - " ^^^ Ulna, Cubitus, - - " ^^^ ^^^ Multa, Poena, - - " the The ancient Britons were Gael, and descended from Gauls, - - - - 152 Proof of Identity, - - " ^^^ warlike Identity of people inferred from the use of ~" •weapons, - - Albion, - - - - 239 Picts, Caledonians, Scots, - - ^60 Observations respecting the authenticity of the Poems of Ossian, - - - " ^^'9 THOUGHTS ON THE ORIGIN AND DESCENT OF THE GAEL. JNTRODUCTION. Whoever is desirous of acquiring knowledge of the state and condition of mankind, as they now exist, under various appearances and cir- cumstances, on the face of the earth, may be amply gratified by consulting those extensive sources of information, which the intercourse of modern civilized nations with the inhabitants of this globe, in all its regions, has laid open to the eye of curiosity. The observations and re- searches of modern travellers, of different talents and descriptions, have increased our intelligence of the nature and properties of our species. They have exhibited to view manners and cus- toms so much diversified, modes of living, habits and rules of conduct, sentiments and opinions, apparently so adverse and inconsistent, as may A be considered to amount to indications of mark- ed specific differences in the human race, expos- ed to the influence of various climes and tem- peratures. When we contemplate the diversified natural properties of brute animals, and observe, that they are endowed with instincts, powers, and quahties, suited only to certain climates and tracts of the earth's surface, varying from the polar to the meridional regions of the globe, it seems to be not unreasonable to conclude, that the creation of brute animals was a power exert- ed by the Autiior of nature, not on any definite spot or peculiarly favoured territory, but that the divine energy operated its just effect in the production of animals of the brute creation, in the different climates and regions to which their natural instincts and qualities were best adapted. When we survey the globe, we find man, the inhabitant of all its regions, not limited to any particular soil; he subsists in social connexion in all the earth's explored climates and tempera- tures. This animal is universally endowed with intellectual powers, which are not possessed by any species of animals of the brute creation. Yet the intellectual faculties of man, connected with bodily frame and complexion, exhibit so various an aspect among different races of man- kind, as would seem to authorize an arrange- ment of the human species into different classes, marked by specific diversities of powers, both mental and corporeal. Upon an attentive con- sideration of the intellectual faculties of the human mind, they will be found to be essential- ly the same in all quarters of the globe, how much soever they may discover a contrariety of appearances in different situations and circum- stances. As in the bodily frame and features, so in the intellectual capacities, fades non omni- bus una, nee diversa tamen. It is observable that mankind, existing in what is called the savage state, depart least from the condition of animals, who are understood to be guided by peculiarly influencing instincts. Savage tribes in all parts of the globe appear under strongly marked resemblances : Mankind, arrived at refinement in arts and sciences, still preserve well marked similarities, however much the scale of action is extended, and the enlarged powers of the human mind are exerted in ardu- ous enterprizes, or display themselves in scenes complex and intricate. Inventions of art, discoveries of science, legis- lative regulations, institutions moral, religious, and political, as they are the fruits of the inves- tigation and experience of ages, they form the test of improvement ; they ought regularly to grow out of the genius and spirit of a people, and then they may properly be said to determine the national character. Human society moves slowly in its progress towards perfection. In rude ages, actions are ad> 4 mired which can ill accord with a gentle, a de- licate, and amiable civility. Mankind, however, in all similar stages of society, discover similar modes of thinking ; manners assume more pleas- ing forms, in proportion to the extent of our knowledge of the properties of our species, and of our advancement in the exercise of the benig- nant qualities of our nature. Attachment to ancient customs forms an universal trait in the human character. Some nations, however, have shewn themselves to be more tenacious of their customs than others, who depart from them with more facility, more readily bending to the convenience of their situation and circumstances in society. Tenaciousness of customs and opinions may be perhaps much ascribed to restraints, both religious and civil, thwarting the general intercourse and freedom of action among mankind, which tend to an universal assimilation of manners and modes of thinking. It may be remarked, that attachment to usages is most powerful in dark ages ; yet modern ex- perience, and the history of certain nations, fur- nish us with proofs of attachment to ancient opinions and usages, which learning, science, and advancement in arts, might naturally be pre- sumed to have the effect of utterly extinguish- ing. Religion among mankind is universally cal- culated to impress upon the mind a sense of an overruling Providence, disposed to punish bad actions or guilt, and to reward good actions or virtue. The similarity of tlie modes of appeas- ing the wrath of angry deities, or conciliating their favour, as practised by different nations, is remarkable. Religious penance was carried to a wonderful extent in the western nations of Europe, as in the eastern nations of Asia. The immolation of human beings to appease the wrath of offended deities, was practised in na- tions far removed from each other. In Africa, multitudes of human victims are sacrificed by the kings to the Manes of their ancestors. The gen- tle Hindoos, learned and improved in arts and sciences for ages far removed beyond our know- ledge, inflict from pious motives the most severe self- torments and castigations. Among them it is still deemed a religious duty, highly meritori- ous, for a wife to devote herself to death on the funeral pile of her husband. There is reason to believe, that in all nations religious customs have prevailed, which, to minds enlightened by the true religion, must appear inhuman and im- pious. The causes which operate such direful effects, in opposition to the feelings of nature and humanity, must be referred to the darkness of superstitious ages, affording ample scope to the mystic policy of the teachers of religious doc- trines, to rivet to the minds of men impressions of vencratioR, awe, and terror, which the rays of ii§l'^i?P^"^ti%Jrom a few philosonhic himi- 6 iiaries of truth, are too feeble to counteract or dispel from the imaginations of the ignorant mul- titude. The triumphs of truth over error are re- served for those eras of the world, when, by- means of inventions, wliether ascribable to pro- pitious casualty or to the ingenious contrivances of the human mind, knowledge is rendered of easy acquisition, and, when aided by a free com- munication of sentiments, becomes universally diffused, and produces necessarily a total revolu- tion in the opinions of mankind, who thencefor- ward are to be guided, not by their former pre- judices, prepossessions, and the arts of mystical persuasion, whether political or rehgious, but by regulations of tangible and palpable good, and by a train of policy plainly and obviously con- sistent with the interest of the individuals com- posing the great whole. In proportion as know- ledge prevails, it will, without the exception of races of men, operate the releasement of the mind from the thraldom of assumed authority, and prove to the rulers of the world, that uni- versally mankind perceiving the rights of nature, and arrived at a just conception of the genuine basis of the fabric of political society, will feel indignant against the abettors of systems found- ed on prejudices and errors, inculcated by artifices practised, in the ages of blind superstition, upon the ignorance and weakness of deluded minds. How much soever the human race may seem to be diversified by manners and customs, opinions and sentiments, shape and size of body, colour, complexion, or tinge of skin, the organization of the human frame, in all the regions of the earth, proves an uniformity of species, which excludes not the possibility of the whole human race being descended from one original pair. To trace the descent of nations is a subject of curiosity. To point out facts tending to prove an original relation and affinity between nations far removed by local situation from each other, may be deemed an object not unworthy of the attention of the lovers of science. The great principles of the system of the uni- verse have occupied the minds of scientific and learned men in all ages of civilization : The ame- lioration of the condition of human life has ever been made the object of the contemplation and study of philanthropists : The exercise of acts of benevolence ever distinguishes the friends of humanity.