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  Gu ìre na bu lugha bha am Blàrach a’ cur sgrìobhaidhean gu pàipearan Albannach mar an Oban Times agus Highlander à Inbhirnis, agus caochladh rudan gu Presbyterian Witness ann a Halifax; ach b’e am pàipear iomraiteach Mac-Talla air am b’fheàrr aithne de na h-irisean dhan robh e a’ sgrìobhadh. Bha Mac-Talla air a chlò-bhualadh ann an Sidni, Albainn Nuadh, eadar 1892 agus 1904. Chruthaich an deasaiche am pàipear nuair a bha e dà bhliadhna thar fhichead de dh’aois, le bruadar gu foillsicheadh e pàipear-naidheachd a bhiodh gu tur ann an Gàidhlig. Shoirbhich leis son grunnan bhliadhnaichean a’ toirt a-mach pàipear gach seachdain, ach nuair a ràinig e an deicheamh pasgan ann an 1901 thug trioblaidean eaconamach, ’na measg duiligheadasan a’ faighinn feadhainn a cheannaicheadh am pàipear, rud a bhiodh e caoidh tric ann am Mac-Talla, air MacFhionghain gluasad gu pàipear gach dàrna seachdain. Bha daoine a’ pàigheadh airson a’ phàipeir air feadh an t-saoghail, ach bha MacFhionghain daonnan a’ strì gus an àireamh a mheudachadh, agus an ceann trì bliadhna eile b’fheudar dha am pàipear a leigeil às. Nochd am Mac-Talla mu dheireadh air 24 Ogmhìos 1904.

  Ann am mòran de na chuir am Blàrach gu Mac-Talla bha stuth a bha air a bhith aige na bu tràithe ann am pàipearan eile. Mar sin bha a thabhartasan do Mhac-Talla a’ riochdachadh mòran de na nithean anns an robh ùidh inntinneil aige. Tha cuid de na ceistean agus na cuspairean ris a bheil e dèiligeadh a’ sealltainn gu bheil tlachd aige do sheann eachdraidh nan Gàidheal, far a bheil e gu mòr an crochadh air an obair aig Seòras Bochanan, agus gu bheil e air a bheò-ghlacadh leis an ana-ceartas a rinneadh air na Gàidheil le na Fuadaichean. Mar mhinistear chan eil e mar iongnadh gu robh ùidh leantainneach aige ann an eachdraidh na Crìostachd, gu h-àraidh ann an tìr a dhùthchais, Alba (tha cunntas a sgrìobh e air a’ chuspair sin anns an leabhar seo), agus tha an rosg aige gu lèir làn de fhiosrachadh às a’ Bhìoball. Tha mothachadh a’ Bhlàraich mu na Fuadaichean ri fhaicinn ’na ùidh ann am Fiosaiche Bhrathainn, agus tha e faicinn gu soilleir tachartasan nam Fuadaichean mar a rinn Coinneach Odhar fàisneachd orra. Tha e faighinn beagan furtachd, ge-tà, ann a bhith cuideachd a’ faicinn nan Gàidheal a’ tilleadh uaireigin fhathast gu an dachaidh air a’ Ghàidhealtachd agus anns na h-Eileanan. Tha mòran de bhàrdachd a’ Bhlàraich anns an leabhar air an aon dreach agus coltach ris an t-seòrsa bàrdachd ann an Tuath agus Tighearna, deasaichte le Dòmhnall Meek.

  Ged nach eil e soilleir càite an d’fhuair e fiosrachadh son na sgrìobh e mu na Fuadaichean, tha e follaiseach gu robh e eòlach air eachdraidh agus sloinneadh iomadh Gàidheal a rinn imrich, agus tha e cur an fhiosrachaidh sin air feadh a sheanchais. Tha a bheachd fhèin so-thuigsinn, agus tha e deamhnachadh nan daoine tha e faighinn coireach, sin luchd-seilbhe nan caorach, uachdarain agus bàillidhean a bha cunntachail son na Gàidheil a chur dhan ain-deòin a-mach à fearann far an robh iad a’ tàmh tro na linntean. Tha am fiosrachadh a fhuair e bho dhaoine gu pearsanta a’ cur tuar dathach air eòlas bho shloinneadh is eachdraidh. Mar eiseamplair, tha e dèanamh luaidh air dà sheann bhoireannach à Abhainn Bhàrnaidh a bha faighinn toileachais a’ seinn aoir mu Phàdraig Sellar, am bàillidh a dh’fhuadaich an seanair às a dhachaidh ann an Cataibh:

  Tha seann bhoireannaich aig Abhainn Bhàrnaidh, a nì danns le mire-chatha agus le cridhealas, a’ seinn luinneig-aigheir, aoiridh, no òrain-càinidh a rinneadh air Sellar ann an Cataibh. Shaoileadh tu gum buaileadh na cinn aca na sparran, no cliath-mhullaich an taighe, leis an leumartaich agus na sùrdagan a bhios iad a’ gearradh air an ùrlar; agus iad a’ seinn mar smeòraichean feadh nam preas air madainn Chèitein.”14

  Am measg sgrìobhaidhean a’ Bhlàraich ann am Mac-Talla tha pìos mu “Dàin Oisein,” a’ toirt tarrainn air an obair aig Seumas Mac a’ Phearsain agus a’ chonnspaid mu Ossian anns an ochdamh agus an naoidheamh linn deug. Bha foillseachadh leabhraichean Mhic a’ Phearsain – Fragments of Ancient Poetry Collected in the Highlands of Scotland, and Translated from the Gaelic or Erse Language (1760), Fingal (1762), Temora (1763), agus Poems of Ossian (1765) anns an robh na trì leabhraichean a bu tràithe air an cur còmhla ann an dà leabhar – ’na chùis-iongantais a rinn mòran gu inbhe na Gàidhlig àrdachadh. Air eadar-theangachadh o Bheurla gu mòr-chuid de chànain na h-Eòrpa, bha fèill mhòr air Ossian Mhic a’ Phearsain anns an Roinn Eòrpa agus dhùisg e onfhadh de ùidh ann a “nithean Ceilteach.” Mheall Mac a’ Phearsain am poball a dh’aon ghnothaich anns na leabhraichean Oiseanach aige. Rinn e tagradh iongantach gur e eadar-theangachadh a bh’annta de bhàrdachd a rinneadh anns an treas linn le Oisean, bàrd is gaisgeach iomraiteach ann an uirsgeulachd na Gàidhlig. Fhuair an obair aig Mac a’ Phearsain mì-chliù mar fhoill fiù’s nuair a bha e fhèin beò.

  Bha ministearan na h-Eaglais Chlèirich a’ creidsinn gu làidir gu robh Ossian Mhic a’ Phearsain fìor, agus bha am Blàrach ag aontachadh riutha. A-rèir choltais bha e air a bhith leughadh ùghdair Soillearachadh Alba agus nuair a bha e dèanamh sgrùdadh air Ossian bha e cleachdadh nan ceithir ìrean eachdraidh stèidhichte air beachdan air an robh sgrìobhaichean Alba (leithid Adhamh Mac a’ Ghobhainn) measail o mheadhan gu deireadh na h-ochdamh linne deug. Tha am Blàrach a’ sgrìobhadh mar gur e an fhìrinn a bh’ann gu robh a leithid de dhuine ri Oisean ann, agus tha e sealltainn seo le bhith feuchainn ri dhearbhadh gu robh e coltach gu robh Oisean eachdraidheil beò anns a’ chiad ìre de shòisealtas, an t-sealg, anns a’ chòigeamh lìnn, àm a tha beagan nas fhaiceallaiche na beachd Mhic a’ Phearsain gu robh Oisean beò anns an treas linn. Chan eil am Blàrach ag aontachadh gu h-iomlan ri Mac a’ Phearsain, ach chan eil e ’ga bhreugnachadh.

  Cha deach na dàin Ghàidhlig “thùsail,” a bha Mac a’ Phearsain a’ leigeil air, fhoillseachadh gu 1807, agus cha robh annta ach eadar-theangachadh air an leabhar Bheurla aige. Gidheadh, bha buaidh mhaireannach aca air mòran de bhàrdachd Ghàidhlig fad na linne, agus air an dàn a rinn am Blàrach fhèin mu Eas Niagara. Air a thuras-cuain gu Aimeireaga a Tuath tha am Blàrach ag innse mu chreag Ealasaid, “Ealasaid a’ Chuain,” a’ chomharra-fearainn ainmeil ann an Linne Chluaidh a chunnaic iomadh eilthireach nuair a chuir iad an cùl ri Alba. Tha e dèanamh coimeas eadar Ealasaid a’ Chuain agus na cnocan-deighe a tha e faicinn nas fhaide air adhart air an t-slighe nuair a tha an long a’ tighinn faisg air Tìr-nomha, an t-ainm a chuireas e air “Newfoundland.” Tha na cunntasan aige air a shiubhal siubhlach cuideachd, chun na h-ìre is àirde aig Eas Niagara. Ged nach eil e dèanamh dealbh air an Eas ann an rosg, tha an call sin air a cheartachadh anns a’ bhàrdachd chumhachdach, an dàn mu Niagara anns a bheil e ag innse mu ghnè shònraichte na h-Eas mar a rinn e na bu tràithe ann an rosg mu a thuras tarsainn a’ chuain. Tha an dòigh anns a bheil e a’ cleachdadh cànain ann an rosg agus bàrdachd a’ sealltainn cho eòlach ’s a bha e air dualchas na Gàidhlig. Cha b’urrainn dha na briathran aig Alasdair mac Mhaighstir Alasdair a sheachnadh nuair a bha e dèanamh luaidh air mar a bha am bàta anns an robh e air a luasgadh le na tuinn nuair a thàinig e tarsainn a’ Chuain Shiar, “[b]ha an fhairge ’ga sloistreadh ’s ’ga maistreadh troimhe cheile,” agus tha mòran den t-seòrsa ìomhaigheachd seo ri fhaicinn a-rithist ’na bhàrdachd mu Eas Niagara, anns an do chleachd e an aon rannaigheachd, Sneadhbhàirdne (2 (82 + 42)), ri “Birlinn Chlann Raghnaill.” A bharrachd air a bhith sealltainn a fhreumhachais ann an dualchas Gàidhlig, tha bàrdachd a’ Bhlàraich cuideachd a’ sealltainn na buaidh aig litreachas Beurla an ama. Faodar na fairichidhean ’s na tuairisgeil a tha am Blàrach a’ cur gu feum a mhìneachadh mar litreachas Oirdheirc, agus is mathaid fo bhuaidh an tàlaidh Oiseanaich a bha ruith tro sgrìobhaidhean mòran de na bha, coltach ris fhèin, ’nam ministearan agus ’nam bàird. Tha corra bhuaidh eile à teacsaichean mar Paradise Lost aig Milton, a dh’eadar-theangaich am Blàrach gu Gàidhlig, obair nam bàrd Romansach leithid Wordsworth agus Coleridge, sgrìobhaidhean Gàidhlig an ama, sgrìobhadh Clasaigeach (dh’eadar-theangaich am Blàrach Homer cuideachd), agus am Bìoball, uile air an colmadh còmhla agus a’ fàgail an comharra air obair a’ Bhlàraich.

  PARTING: EXPULSION OF THE
GAELS

  (24 September 1892)

  Atholl

  It is said that the Duke of Atholl was the first landlord to start this abhorrent work that created misery for many Highland families, but the other oppressors followed his wretched example.

  More than a hundred years ago, in the year 1784, the Duke banished the people from Glen Tilt where their ancestors had lived for many generations. Each family had small but separate patches of arable land, and the community at large had moorland common grazing for animals, both black cattle and sheep or goats.

  The people had full rights and permission to catch salmon and other species in the River Tilt, which was full of fish, and they were also free to hunt and kill deer. The Duke of Atholl was an avaricious glutton, very fond of venison. There was a large moorland glen at the head of Glen Tilt where people used to go to a sheiling in the summer with their cattle to make butter and cheese. The pompous Duke wished to have it as a deer-forest, just as Ahab of old coveted Naboth’s vineyard. This glen was called Glen Tarff, and the Duke built a dyke or turf-wall at the head of Glen Tilt as a boundary between Glen Tilt and Glen Tarff, to keep the deer above and the people’s cattle below. When the deer increased they paid no attention to the Duke’s boundary; they would jump over the fence on their way to the people’s corn, which they destroyed and ate. The people complained to the Duke, but the hard-hearted and cruel Duke laughed mockingly at them and, instead of paying for the damage or harm done by the deer, took a large piece of land from the tenants to add to the Glen Tarff deer-forest, so that the deer could have more grazing.

  At this time the Highland clan chiefs had raised regiments to fight in King George’s army, and the Duke of Atholl started to do the same. He offered the people of Glen Tilt permanent tenure of their holdings at the rent that they were now paying, if they would join the military to go to America to fight in the cause of the King. A few agreed to the offer but the majority rejected it. The Duke was angry and sent a press gang through the glen to seize strong young men in order to make soldiers of them against their will.

  When the American War was over, instead of giving the young men back to their friends, the Duke tried to sell them to the big agents in London to be soldiers in the army of the East India Merchants. But the bold and brave boys refused to be sold at the whim of the Duke. The outcome was that the nasty Duke expelled everybody in Glen Tilt from their land. There were many families in this glen; it could accommodate 180 to 200 families and feed about a thousand persons, young and old. It is now a deserted glen without anyone living in it. The deer themselves hardly visit it, for they prefer to be in Glen Tarff at the top of the moor. But do you think that the God who cast judgement on Ahab for Naboth will free the Duke of Atholl from judgement in the end?

  FÒGRADH NAN GÀIDHEAL

  (24 Lùnastal 1892)

  Athall

  Tha e air aithris gum b’e Diùc Athaill a’ cheud fhear-fearainn a thòisich air obair dhèisnich so na truaighe do iomadh teaghlach a measg nan Gàidheal; ach is math a lean na h-aintighearnan eile an eiseamplair dhòrainneach a chuir e romhpa.

  Mu thimcheall còrr agus ceud bliadhna air ais, air a’ bhliadhna 1784, dh’fhuadaich an Diùc an sluagh à Gleann-Teilt far an robh an sinnsear a’ còmhnaidh fad iomadh linn. Bha geadag fearainn aig gach teaghlach air leth, agus bha feurach a’ mhonaidh aig an t-sluagh mar ionaltradh coitcheann air son na sprèidh, araon crodh dubh agus meanbh-chrodh.

  Bha làn chòir agus cead aig an t-sluagh a bhi ag iasgach a’ bhradain, agus gach iasg eile, ann an abhainn Teilt a bha làn èisg, agus bha saorsa aca mar an ceudna bhi a’ sealg agus a’ marbhadh nam fiadh. Ach bha Diùc Athaill na gheòcaire gionach, ro dhèidheil air sitheann no feòil nam fiadh. Bha gleann àrd monaidh aig ceann Ghlinn-Teilt far am b’àbhaist do’n t-sluagh a bhi dol air àirigh san t-samhradh le ’n cuid cruidh a dhèanamh ime agus càise. Shanntaich an Diùc uaibhreach e air son frith fhèidh, mar a shanntaich Ahab bho shean am fìon-lios aig Nabot. B’e Gleann-Tairbh ainm a’ ghlinne so, agus thog an Diùc dìg no garadh-droma aig bràighe Ghlinn-Teilt mar chrìch eadar Gleann-Teilt agus Gleann-Tairbh, gus na fèidh a chumail gu h-àrd agus crodh na tuatha a chumail gu h-ìosal. Ach nuair a dh’fhàs na fèidh lìonmhor cha tug iad feairt air garadh-crìche an Diùc; leumadh iad thar mullach na callaid a staigh gu arbhar na tuatha a bha iad a’ milleadh agus ag itheadh. Rinn an tuath gearan ris an Diùc, ach is ann a rinn an Diùc cruaidh-chridheach an-iochdmhor gàire fanaid riutha, agus an àite pàigheadh airson calldaich no dochair nam fiadh ’s ann a thug e mìr-mòr, anns an robh mìltean acraichean de dh’fhearann, bho ’n tuath gus a chur ri frìth Ghlinn-Tairbh, a chum tuilleadh ionaltraidh a bhi aig na fèidh.

  Aig an àm so thòisich na Cinn-fheadhna Ghàidhealach air rèisimeidean a thogail gu cogadh an armailt Rìgh Deòrsa, agus theann Diùc Athaill ris an obair chiadna. Thairg e do mhuinntir Ghlinn-Teilt aonta ghnàth-bhuan air na gabhalaichean a bhi aca air a’ mhàl a bha iad a’ pàigheadh an tràth sin, nan gabhadh iad san t-saighdearachd gu dol gu Aimeireaga a chogadh an adhbhar an Rìgh. Dh’aontaich beagan ris an tairgse, ach dhiùlt a’ mhòr-chuid diubh e. Ghabh an Diùc fearg agus chuir e pannal èigneachaidh no buidheann-ghlacaidh (press gang) air feadh a’ ghlinne gus grèim a dhèanamh air gillean òga foghainteach a chum an cur a dh’aindeoin gu bhi nan saighdearaibh.

  Nuair a sguir Cogadh Aimeireaga, an àite na h-òganaich aiseag d’an càirdibh ’s ann a thug an Diùc oidhirp air an reic ris na Ceannaichean mòra ann an Lunnainn gu bhi nan saighdearan ann an arm nam Marsantan ’s na h-Innseachan an Ear. Ach dhiùlt na gillean gaisgeil treun a bhi air an reic air àilgheas an Diùc. Agus b’e deireadh na cùise gun d’fhògair an trusdar Diùc a h-uile mac màthar a bha ann an Gleann-Teilt a mach às an fhearann. Bha mòran theaghlaichean anns a’ ghleann so; ghabhadh e mu ochd fichead no dà cheud teaghlach, agus bheathaicheadh e mu mhìle pearsa eadar òg is shean. Ach tha e nise ’na ghleann fàsaich gun duine còmhnaidh ann. Is gann a thadhaileas na fèidh fhèin ann, oir is annsa leotha bhi ann an Gleann-Tairbh ann am mullach a’ mhonaidh. Ach an saoil sibh, an Tì a rinn breitheanas air Ahab airson Nabot, an leig e às Diùc Athaill bho bhreitheanas mu dheireadh?

  (1 October 1892)

  Strathglass and Glenurquhart

  About the beginning of this century, which is now nearing its end, three men came over from Glenurquhart, at the north end of Loch Ness, and took up residence in Pictou County. They were Robert MacIntosh, John Grant and William Ross.

  Robert MacIntosh and John Grant settled in Sunny Brae in the upper part of Big River Glen, or the East River in Pictou, and William Ross made his home on a certain hill which he called the Blue Mountain. Robert MacIntosh had two sisters, the older one called Christina or Catherine, and the younger one named Margaret. Christina was married in Glenurquhart to a man called Peter Grant, who didn’t come to this country, and Margaret was married to the John Grant already mentioned. Peter Grant and Christina MacIntosh had a daughter named Christine. She was married to the aforementioned William Ross and came with him to this country, where she lived on the Blue Mountain for sixty years. She was 103 years of age when she died, having lived for ten years after William Ross’s death.

  This William Ross and Christina Grant had four sons: Donald, Alasdair, William and Patrick. William Ross was an elder in the church on Blue Mountain, and three of his sons, Donald, Alasdair and Patrick, were his fellow elders at the same time and in the same kirk session at Blue Mountain. William Ross died on December 8, 1868, and his oldest son Donald died on May 20, 1878, but his two other sons who are elders, Alasdair and Patrick, are still living. William, the third son, died many years ago.

  John Grant and Margaret MacIntosh had six sons: Robert, Finlay, Patrick, William, Alasdair and John. Robert and Finlay lived at Sunny Brae, where their father was. Peter lived at Barney’s River all his life and John lived at Little Harbour where he was an elder in the church. Finlay Grant was an elder in the church at Sunny Brae. He h
ad three sons: Alasdair, John and William. Alasdair is a merchant in the town of New Glasgow and John is in his father’s place as a farmer and an elder. William Grant, the youngest son, is a minister in the church of Cow Bay, Cape Breton Island.

  Robert MacIntosh had three sons: John, William and Finlay. John resided in a place called Garden of Eden, where he reared a large family of sons and daughters, many of whom are there to this day. William and Finlay lived between the Blue Mountain and Sunny Brae, where their descendants are still to be found.

  The offspring of these three men, Robert MacIntosh, John Grant and William Ross, are numerous and respected in the country and are devout people who are of great service to the Church. The promise is fulfilled for them: “The mercy of God will last for those who revere him, and his righteousness toward their children’s children.”

  James Chisholm also came and lived close to John Grant and Robert MacIntosh in Sunny Brae. This James Chisholm was a blacksmith and he had a large family. One of his sons, called Ewen, stayed on in his father’s home and raised a large family of boys and girls. All of these people came over from Glenurquhart in 1807, except William Ross who didn’t come until 1818. Ewen Chisholm had a son James, who now lives in the home of his father and his grandfather the blacksmith. Another son of Ewen Chisholm lives near his brother James on land that his father had near the Sunny Brae Church.

  These people came over because they had to leave their native land when greedy, oppressive, cruel landlords began to depopulate the country by banishing the people and replacing them with sheep for their own worldly advantage and to earn money for themselves. They didn’t care what happened to the poor people, even if they sank in the ocean.