Volume II. Guth na Bliadhna ' leabhar II.]

Fhuair sinn na dàin mhaiseach naomha so a leanas o'n Ollamh Hyde (An Craobhinn Aoibhinn). Tha sinn cinnteach gu'm bi iad ro thaitneach d'ar luchd-leughaidh.

CUIMHNICH

Cuimhnich pais na sleagh, ma dh'fheudas tu, Cuir na gàrtha an tràth fo na miltibh cumha, Cridhe glan, crabhach, narach, deirceach, umhail, Nach mile (uair a's fhearr) fearr le radh na beul air suibhal.

NACH IOMADH MARCACH

Nach iomadh marcach maith a leagadh, A's racham a nis air muin an eich, Mar chaidh mise 'n leith (às) na slighe Tàr, a Chriosd, a's tabhair Do bhreith.

IFEINN, FUAR, FLIUCH

Ifrinn, fuar, fliuch, Baile is seirbhe deoch, Baile gun chill gun chrois, Ni rachaidh mi-fein 'na chois, Ach mar's maith le Iosa mi 'bhith.

Bu mhiann leam 'dol a nunn,

Mura bhiodh a lughad 'mbeil de lòn romham,

Is beag de mo bhàrr a bhos,

Is truagh nach thall do threabhar.

AN LAOCH DO CHEUSADH

An laogh do cheusadh Di'-haoine Do chuireadh an ropaibh righinn (no righne) Do chuireadh e 'san uaigh 'na shireadh, Clocha mora clonnta ? claonta.

Ag faire a' leabuidh air feadh na h-oidhche 'Se dubhairt seisean (easan le Nicedimus,)

Cuntamatar ? os a cionn sin,

Gur thugadur leo e o luchd na seacht line,

Bhi d' am braonadh le aolach,

D 'a 'n deargadh le (cimleach) geimhlibh

Aig na dreamannaibh fo phiantaibh.

Is minic trachtar (iomradh) th' air an Domhnaich anns na h-urnuighean so ; agus is an-mhòr am meas do bhi aig na sean-Ghaidheil air an là bheannaichte sin. Is coitchionn 'nam measg an t-ainm do (airson)

Dhia " Righ an Domhnaich ". Anns an sgeul greann namhail (thaitneach) sin, " Seaghan Tinncear"\ (Ceard) innistear duinn mar chaidh Seaghan agì iarraidh cairdis Ghriosta d' a mhac, agus mar a thachair Mac Dhe air, agus thairg se e-fein do mar chairdeas Chriosta, ach dhiult Seaghan e " ni fear comhthrom thu," a deir se, " tugann tu a seacht saith (sàth) do dhaoinibh, agus ni thugann tu a leath-shàith do dhaoinibh eile " Nuair dh'imich Mac Dhe, thachair " Uigh an Domhnaich " air, ach 'nuair a chuala Seaghan gur e bh'ann, ni leigeadh se do bhith 'na chairdeas Chriosta d' a mhac, " Cha 'n 'eil agad, ars easan acht aon là a mhàin 'san t-seachduinn, agus cha 'n urrainn thu moran maith a dheanamh air an là sin fein !" Agus so mar fhuair mo charaid (chara) at t-Athair O'Gramhna " Failte an Domhnaich " an Arainn.

FAILTE AN DOMHNAICH

Failte an Domhnaich

An deigh na seachuinn

Là breagh saoire

Dh'orduich Criost duinn

Le n-ar n-anam do dheanamh.

Caraich do chos gu moch chum aifrionn Caraich do bheul air no briathraibh beannaichte Caraich (Corruigh) do mheuran air slabhraidh na h-anama

Fosgail do chroidhe agus sgaoil am mi-run às Breathnaich suas air Mac na Banaltra, 0' se fein is fearr do cheannaich sinn.

Crann direach, duilleagach, glas As chrochadh Criost fo na bhun, Fillimid ort a nis, a chrois ! (Philleamaid ort a nis le fonn). .

Ta piosa eile aca dar b'ainm " Beannachd an Domhnaich," acht ni thugaim ann so e, oir is beag nach do-thuigsionach ar fada. An so piosa beag air a' chrois, cosmhuil leis (ris) na lìntibh shuas, mar tha se aca 'n Arainn agus 'n Conamara.

GU'M BEANNUICHEAR THU (DHUIT) A CHROIS (CHROS)!

Gu'm beannuichear dhuit a chros A bhuinneain ghlègil uir i Gu'm beannuichear dhuit a chroinn Le'r ceusadh Criosta, Gu'm beannuichear dhuit, a Righ, Do sineadh air a' chrois, Impidh cuirim ort

Gach smal peacaidh d'a 'bfeil (tha) air m'anan

A leagadh air a cholainn,

0 'si is mo rinne a' choir (no a rinn de choire).

An so piosa eile do sgriobh am fiòr-Ghaidheal sin an Liathanach sios o bheul' mna à Beul-an-atha an Condae Mhuigh Eo ; Dubhairt si gur gnathach a radh air faicinn eaglaise (teampoill) uait.

GU'M BEANNUICHEAR DHUIT 0 ALTAIR!

Gu'm beannuichear dhuit, o altar, A Chrois bhreagh dhuilleagach, ghlas, Nar leigidh tu m'anam thart, Gu'n coimhideadh tu mi an deagh staid, Gu'm pillidh tu sinne air ar leas, [Gu'm meudaichidh tu ar cridhe le gloir d'fàghail [Gu'n lionaidh tu ar suil le deoraibh (deoiribh) an aithreachais

[Gu'n tugadh tu ar cion duinn de gach aifrionn D'a leightear anns an Roimh an diugh Agus air fad' an domhain mhòir.

No mar chualaidh an t-athair O' Gramhna e o oide-sgoile 'n Daibhi O Geallachain an Arainn Mhòir.

Gu'n tugadh dhuinn cion Criostaidh

De luaigheach Aifrinn an là an diugh

Agus de gach Aifrionn d'a leightear anns an Ròimh

Agus timchioll an domhain mhòir air fad.

An so urnuigh aluinn do chual(aidh) an t-athair O Gramhna 'n Innis meadhon d'a radh le linn an Aifrinn agus tar eis (an deigh) a' Choisrigidh.

MILE FAILTE ROMHAD, A CHUIRP AN TIGHEARNA

Mile failte romhad a chuirp an Tighearna,

A Mhic (no shiolruigh) a rugadh o'n oigh is gile

agus is mine. 'Se do bhas-sa. Air crann na paise—

A dh'fhuasgail siol Eubha a's (bhàsguigh) a mhill eucoir,

O's peacach bochd mi ta a' deanamh ort. Na nocht orm a' choir, Ged do thoill mi t'fhearg, a Iosa Criosta Pill ruim agus foir.

Iosa a cheannaich sinn Iosa a bheannuich sinn Iosa a' phaidrin phairteach Na dean sinn do dhearmad— A nis no aig uair ar bàis.

O a Chriost do cheusadh (air) Di-h-aoine Do dhoirt do chuid fola da'r maitheadh 'S d'ar saoradh,

Gràs an Spioraid Naoimh ann ar cridhe 'S ann ar n'-inntinn,

Gach athchuinge a dh'iarramaid (biodh) Mac Dhe 'ga reidhteach.

An so (tha) seorsa gniomh cridhe-bhrùite do •sgriobh an Liathanach sios 0 bheul duine an Condae na Gaillimhe.

CUIMHNE DE

Cuimhne Dhe os cionn mo chuimhne Leth mo pheacaidh ni thig leam innseadh Gach air innis mi's nar innis mi. Ta mi ag iarraidh parduin air Iosa Criosta 'N lathair cathoire na faoisdine (h-aidmheil).

0 a Thighearna 'fhuair piantan, A's dh'fhulaing a' phais do stialladh le h-iarunn mhullach gu bàrr, Na dheigh sin fhuair thu tarcuis Agus na creuchta (creuchdan) air do laimh 0 a Thighearna, is ag iarraidh Do chomhnadh a tàim.

Fhuair mo charaid (chara) fior-mhaith nach maireann an sgoilear (cliste) sgiobalta, Gaidhlige Padraig 0 Laoghire na focail cheudna so, beag nach, an oirthir Chondae Corcaighe. Dubhairt se gur labhaireadh iad " air teachd duit do ghluinibh san t-seipeal.

Leigim me-fein 'n iomall do ghràis Air urlar do fhighe fein

Ag umhlachadh do'n teampoll Catoilcidhe (Cha­thrach)

Umhlm^him gun chealg a'm chridhe Mo gUùn deas le taitneas do'n Aird-righ.

An dara glun le geill do Dhia An Triuir is beannaichte 'n an aon-Dia, Am 'sheachainte air shluaightibh do bhròin, A's gu'm buaidhtear m'anam do'n Trionoid.


A Thighearna 'fhuair pianta A's dh'fhulaing a' phàis Do stialladh le h-iarunn 0 bhathais gu tràcht (coise) ? Na dheigh san fhuair an Tighearna Na croibthe [craobha] ann a làimh A Dhe dhìt (dhileis) ag iarraidh Do chabhair (choimirce) a taim !

Gach peacadh d'an dearnadh (i.e., a

rinneadh mi) O'n la' rugadh mi riamh, Mac Mhuire nan gràs D'a radh leam, " maithim duit iad ". An leanabh do chradhadh Ta 'na dhuine's 'na Dhia D'ar seachaint gu bràth Ar gharthaibh luchta na pian.

the lowland tradition

In proportion as the Celtic movement grows its influence extends we must naturally expect see its demands increasing in proportion to strength and activity. It is a natural, inevita law of political physics that as a popular movem grows so its demands extend. Many great mo ments have had exceedingly small beginnings, i many great reformers have been astonished their own moderation when looking back tr their original proposals, and the principles set before them when on but the thresholds their political careers.

As few would recognise in the adult the fo and features which in the infant they contempt few probably of those who first set in motion e Celtic Renaissance would recognise in the 'ting agitation the modest proportions of the riginal propaganda—so greatly has it grown and rospered since first it was founded. And as time es on and the Renaissance progresses, measures nd principles now scarce dreamed of by those in hose hands the conduct of affairs presently re­des will undoubtedly be incorporated therewith, "d many new demands formulated and conquests hieved. Every year European scholarship is 'dening the field of Celtic activities by bringing ore and more prominently before the general ablic the supreme importance of the Celtic nguages; the important place of the Celtic pies in the racial and political cosmogony of pe, and the debt which civilisation owes us respect of religion, art, literature and music, t is hardly probable—nay, it is impossible—that hen the Celtic peoples are thoroughly aroused » a sense of their past importance and present nd future potentialities they will rest satisfied th their existing position. The complete eman-pation (political and social) of the Celtic peoples thus only a matter of time. Personally, I am ot much given to the form of rash speculation own as prophecy, but if I were asked to me a limit, I should feel tempted to reply that the present rate of progression a century at ost should witness the termination of the existing ler of things.

Now the study of history is one of the most teresting and profitable studies to which the mind f man can be applied. History is particularly teresting to the Celtic peoples, for apart from e fact that they have played a great role in it,

it shows them their faults, discovers their blunders, and teaches them what to avoid. But it is par­ticularly interesting to the Celtic people of Scotland at the present conjuncture, inasmuch as it supplies, the key to our future. In the history of Scotland] we may read what we once were, what we accom­plished, what we lost (principally on account of our own dissensions and weaknesses), and, more important than all, the ground we must reconquer, if we are to regain our ancient supremacy—our original rights and privileges.

Every schoolboy knows that this country was named from its Celtic inhabitants, but that the Celtic element in her population has long been subservient to the anti-Celtic " fringe ". Whether, as will assuredly happen in the case of Ireland, thisj country will ever again become entirely Celtic¹ is hard to say. The question, for the Gaels of Scotland at all events, is naturally an exceedingly interesting one; but at the present position of affairs I should prefer not to hazard an opinion. I do not doubt, however, that Celtic Scotland— which is an expression familiar to every historical student, and therefore requires no definition—will one day be re-established. Of this I have not a shadow of doubt. The vigour of the movement in Ireland is bound to re-act on the Gaels of Scotland; and in proportion as that movement progresses, the efforts of those who are in sym­pathy with the Gael this side of the channel will flourish, until, if not the whole mass, at all events the greater part of it, is leavened in the Gaelic manner. The Irish movement is bound to
1 Politically, linguistically, artistically, etc., even fo a great extent ethnologically.

succeed, because it has a practically unanimous nation behind it. The movement in Scotland, though not nearly so strong, is nevertheless an increasing political quantity. For very shame, it is unlikely that the Gaels of Scotland will allow themselves to be left far behind by their Irish kins­men in the Tace for nationality. All indications emphatically point to the conclusion that Celtic Scotland is at last awakening. That process may be comparatively slow, disagreeable and tedious in our case; but that it has begun in earnest, and will continue to extend, is a statement which no impartial and intelligent observer of recent events will venture to canvass.

Turning aside for a moment from the history of Scotland, and referring to those of other European countries, it is interesting and profitable to observe the " set" or current of their political tendencies. In Scotland we have been victims of the Lowland tradition in our politics for many more years than the self-respecting Gael will care to number. But in other countries we shall observe traces of precisely similar influences, only, of course, under very different forms and very different ap­pellations. Each country, at some time or other, has had a certain political inclination or bias (both as regards domestic and as regards foreign politics) to which its successive rulers or governors have consciously 'or unconsciously surrendered the de­stinies of their respective countries. Thus, in the case of the Roman Empire, there was the tradition of Rome itself, and the tradition of the supremacy of the patrician order. In the case of ancient Greece there was the tradition of the Acropolis and the tradition of the IIokoL or people as a ruling power. In mediaeval Spain there was the tradition of the Escurial and the tradition of a free and independent nobility (a tradition, by the way, which was an inheritance from Celtic times). In France there was the disastrous tradition of the Capet dynasty and the tradition of the absolute dependence of the people on their political masters. In England for the past few centuries the out­standing tradition has been that of the "balance of power"—founded by Queen Elizabeth—and Pro­testant ascendancy. In the German Empire the iron rule of the Hapsburgs and the co-ordination of political power with a view to the attainment of an impossible union supplies the prevailing tradition. In Russia, the one great tradition has been personal government by the Tsar, though that tradition has been frequently modified by the con­stant struggles between the bureaucracy and the nobles. In ancient Ireland, the two great tradi­tions were the tradition of the supremacy of the Ard Righ, and the tradition which grew out of the incessant struggles connected with the imposi­tion of the Borumha tribute. Indeed, go where we may, turn to whatever history and people are agreeable to us, and we shall find that there exists or has existed at some period or other in the history of that country or people some great governing principle, some preponderating influence or political bias, to which the successive governors of that country or nation have consciously or un­consciously surrendered the destinies of their people.

In Scotland, it needs no great penetration to •discover that from the reign of David I. to the disastrous union of Scotland and England in 1707, the prevailing tradition has been what I have •ventured to describe as the Lowland tradition

Since 1707 we have had no tradition other than that which our political pastors and masters may have chosen to impose on us in common with the rest of the so-called United Kingdom. Previous to that date, however, we were governed, as I have said, by the Lowland tradition; which was the government of our country by, and in behalf of, the purely Lowland, that is, the non-Celtic population. The spring of this policy lay, of course, in the towns, and in the measures con­certed by successive sovereigns of Scotland to enrich and aggrandise the towns at the expense of the country districts and the rural population. The transference of the Court, too, from Scone to Edinburgh, and the encouragement and entertain­ment afforded to so many foreigners in Scotland, were powerful contributing causes to the same melancholy result. The introduction of the English language, of the feudal system, and the alterations which the latter wrought in the char­acter of our law, have also to be considered as important factors in the creation and cultivation of the Lowland tradition.

Few persons, I apprehend, will venture to dis­pute the accuracy of this statement, namely, that since the death of the Maid of Norway political power in Scotland has centred in the Lowlands. For many hundreds of years the Celtic element in the population of Scotland has occupied a position which cannot be described otherwise than as vastly inferior to that held by the non-Celtic jwpulation. With few exceptions, the kings of Scotland pursued a deliberately anti-Celtic policy, the Stuart sovereigns—with the honourable ex­ception of James IV.—being some of the most un­scrupulous and persistent oppressors that the Gaels