Superstitions of the Highlands & Islands of Scotland Collected Entirely from Oral Sources

Much of the material was already collected before Mr. J. F. Campbell of Islay published his Popular Tales of the West Highlands in 1860, and readers of Lord Archibald Campbell’s volumes on Waifs and Strays of Celtic Tradition are already acquainted with the valuable work contributed to that series by the Rev. J. Gregorson Campbell.

It is hoped that this volume on the Superstitions of the Scottish Highlands, full as it is of racy stories, may throw fresh light on an extremely interesting subject.

The MS. of a corresponding work by the same author on Witchcraft and Second-Sight in the West Highlands, is in the editor’s hands, and in the event of the present work meeting with the reception which the editor thinks it deserves, the volume on Witchcraft will be published next year.

Mrs. Wallace, Hynish, Tiree, the author’s sister, has kindly read the proofs.

August, 1900.

PREFACE.

The object aimed at in the following pages is to put before the reader a statement, as complete and accurate as the writer can attain to, of the Superstitions and Antiquities of the Scottish Highlands and Islands. In other words, the writer has endeavoured to gather full materials relating to that subject, and to arrange them in a form that may prove of some scientific value.

In pursuit of this object, it has been deemed advisable to derive information solely from oral sources. Books have been purposely avoided as authorities, and a rule has been laid down, and strictly adhered to, not to accept any statement in print regarding a Highland belief, unless also found current among the people. In the few books there are, having any reference to Gaelic lore, the statements have been so frequently found at variance with popular beliefs that this rule has been a necessity. There are a few honourable exceptions, but in general what is to be found in print on this subject is not trustworthy.

A want of acquaintance with the Gaelic language or with Highland feelings and modes of thought, is usually the cause of error. The writers think in English, and are not careful to eliminate from their statements thoughts derived from English or classical literature, or to keep from confusing with Celtic beliefs ideas derived from foreign sources, and from analogous creeds existing elsewhere. This gives an unconscious tinge to their statements, and (what is more to be regretted) sometimes makes them fill up with extraneous and foreign elements what seems to them gaps or blanks in beliefs they but imperfectly understand.

The writer’s information has been derived from widely separated districts in the North, West, and Central Highlands, and from the Islands. Naturally, the bulk of the information was obtained in Tiree, where the writer had most opportunity of making inquiries, but information from this or any other source has not been accepted without comparison with the same beliefs in other districts. The writer has not been able personally to visit all parts of the Highlands, but his informants have spent their lives in districts far apart. The reader will fall into a mistake who supposes that the whole information is within the belief, or even knowledge, of any one individual, or of any one district.

The beliefs of one district do not differ essentially from those of another. In one or two cases several versions of a tale are given to show to some extent the nature of the variations of popular tradition.

The writer has thankfully to acknowledge, and he cannot but remember with pleasure, the readiness and courtesy, and in very many cases the great intelligence with which his inquiries have been answered. Some of his informants have shown a quickness and retentiveness of memory which he could not but envy, and an appreciation of, and an acquaintance with ancient lore that seemed to him to indicate in those who were strangers to the world of letters powers of mind of a high order.

The objection to books and print as authorities has also been extended to written correspondence. No doubt much that is additional and interesting could be obtained through these channels, but if the account given is to serve any purpose higher than that of mere amusement, strict accuracy is of such importance that all these sources of possible error have been avoided; they cannot be sifted by cross-examination and further inquiry so readily or thoroughly as information obtained by word of mouth. The whole has thus passed through the writer’s own hands directly from what he has found current among the people. Care has been taken that no statement be made conveying an idea different in the slightest from what has been heard. A popular Gaelic saying can be quoted as applicable to the case: “If it be a lie as told by me, it was a lie as told to me” (Ma’s breug bh’uam e, is breug dhomh e). It is as free to another as it has been to the writer, to draw his inferences from the statements given, and it is thought no genuine tale or oral tradition will be found to contradict the statements made in the following pages.

In the translations given of Gaelic, the object aimed at has been to give the corresponding English expression, that is, one conveying the same meaning to the English reader that the Gaelic expression conveys to the Gaelic reader. Accuracy has been looked to on this point rather than grace of diction. Where there is anything striking in the Gaelic idiom the literal meaning is also given. In poetry there is consequently a baldness, to which the original is a stranger; but this, it may be urged, is a fault inherent in all translations, however carefully executed. The transference of ideas from one language to another weakens the force and beauty of an expression; what is racy and witty, or musical and expressive in one, becomes tame and insipid in another. This trite observation is made to deprecate unfavourable opinions being formed of the genius and force of the Gaelic language from the translations given.