"From this passage it has been deduced, that said man did not understand the language in which Columba preached; if so, he must have been a foreigner, or so illiterate as not to understand the language of his own country, in the same manner as there are in all countries persons who, being accustomed to some barbarous dialect or jargon, know so little of the correct manner of speaking, that it appears to them a sort of foreign tongue. "It is not to be supposed that Columba would have preached to the Picts in any other language than their own; and without enquiring into whatsoever affinity there might have been between that and the Irish, it is sufficient to observe, that he might have learned it even before he went to Hy, as there was a colony of Picts settled in the north of Ireland long prior to that period. Yet the words of Adomnan can, I think, be well explained without recurring to any question as to difference of language or dialect. His meaning probably was, that as said man was of an inferior rank and uneducated, he was instructed by a better informed person, or, as we may call him, a catechist in the nature of the mysteries and truths announced by Columba in his sermons. Interpretator or Interpres is more generally used to signify an expounder of difficulties than an explainer or translator of words." And in point of fact this explanation is the correct one, for Burgham informs us that there was in the primitive church an order of clergy termed interpretatores, whose duty it was to read the Scriptures to those who understood the Scriptures was never performed by not the originals, while the reading of a priest of the rank of Columba." There now remain but two more objections to notice. The first is, that the names on the east coast and central Highlands, commencing with the word Aber, could not have been imposed by the same people who used the word Inver on the west coast. Now, sir, this argues an ignorance of the genius of the language and the people; for, if there is one thing more remarkable than another in Gaelic etymology, it is that we find them invariably marking the most minute differences in natural objects, by dif ferent words; and of this there can be provinces of Ireland, and in the isles, to have recourse to the services of an interpreter. But why is the interpreter mentioned in these instances only? First, because an incidental mention of what must have been well known in the time of Adomnan, that is, of the difference between the languages, as implied by the use of an interpreter, was sufficient. Secondly, because most probably, of the difficulty of procuring an interpreter among the ruder sort of Picts, and in a remote part of the country. But why is the interpreter not mentioned in Columba's Communications with Brude? Because his services were there nothing remarkable; interpreters being ordinary officers in the courts of all princes; also because Brude himself probably spoke both languages. But why is he not mentioned in the subsequent conversations of Columba with the plebeian? Because Adomnan most probably thought his having mentioned him at all, a work of supererogation. Mr. Skene dwells on the chronological consistency of his evidences; yet, in this question of the Pictish language, he assails Adomnan with Burgham, and Cormack of Cashel with the late librarian of the Royal Dublin Society. "The reading of the Scriptures was never performed by a priest of the rank of Columba."-Then Mr. Skene grants that it was while the blessed man preached," and gives up his position in the essay, "that Adomnan does not say that Columba used an interpreter when conversing with the Picts; but merely that he interpreted or explained the word of God, that is, the Bible, which, being written in Latin, would doubtless require to be interpreted to them.” (v. I, p. 72.) b" If there be one thing more remarkable than another, in Gaelic etymology, it is that we find them invariably marking the most minute differences in natural objects by different words." Does Mr. Skene mean to say that a Highlander, if asked to characterise the mouth of any river, no matter what might be its physical features by an appropriate name, would call it " Aber?" I say no. No one but a Pict, or a Welshman, would call it "Aber." The highlander, no matter what its peculiarities, would call it Inver," as all of the same nation do on this side of the channel. "Aber" is a word which belongs to the dead language of Scotland, and it has only survived the extinction of the Pictish language because it has been preserved in that grand depository of all dead no better illustration than the use of the nine words which signify a mountain. There are, therefore, two causes which may give rise to such a circumstance. 1st, difference of dialect between the namers. 2dly, That the physical character of the two districts gave such a difference, however minute, to the natural object named as to require a different word to express it. The writer admits that both words are Gaelic, and when I find the Aber oc curring only in districts of one physical character, and not to be found in districts of another, even although likewise a part of the Pictish territories, it is plain that the second cause is alone here applicable. And the writer might as well say that because Mam is used for a hill in the northwest Highlands only, and Sliabh in South Argyle only, that therefore there were three different dialects of Gaelic in Scotland. languages, topography. But "Inver" is the living language of the people; and it is so only because these people have conquered, and supplanted, and succeeded to the country of, the Picts. 66 The difficulty of supposing a rude people, instituting an investigation into the different minute characteristics of a river's mouth, so critical that, to discern the alleged distinctions would baffle the most scientific modern, before they should decide whether it was to be called "Inver," or " Aber," is, in itself, an insurmountable objection to the conjecture that these names only occur in localities of a physical nature peculiar to each. But, supposing the conjecture as regards Scotland granted, the question arises, how comes it that the physical characteristics of the "Aber" are not to be found in any river of Ireland, nor those of the Inver" in any river of Wales, for all the Irish river-mouths are called "Invers," and all the Welsh river-mouths are called " Abers ?" Now, it is certain that, if such characteristics did exist in the rivers of Scotland, one set of these characteristics could not be altogether absent from the Irish, and the other set of them altogether absent from the Welsh, rivers. This conjecture is, therefore untenable; and, if Mr. Skene admits a difference of dialect equal to that between "Inver" and "Aber," (if these be really the same word, he admits a difference of nations, at least as marked as that between the Welsh and Irish; so that, either way the "Aber"-naming Pict could not have been of the same nation with the "Inver"-naming Highlander. To conclude the disputation as to the differences between the Pictish and the present Gaelic languages, I hold these languages to have been different. First, Because Columba, speaking the Scotic or Irish language, needed an interpreter to explain his preaching to the Picts. Secondly, Because Beda tells us that, in his time there were five different languages in Britain, one of which he distinguishes as Pictish, and the other as Scotic or Irish. Thirdly, Because, Cormac's Irish glossary has but one Pictish word—(and these three authorities are previous to the tenth century.) Fourthly, Because the very ancient interpolator of Nennius distinguishes between the Pictish Pen-guaal, and the Scotic or Irish Cenail, as the name of the same place. Fifthly, Because, when Servanus at Culross, among the Picts, exclaimed, ("patria lingua" as distinguished from the language of those around him,) Mohohe, mohohe," i. e. "Care mi," to young Kentigern, he spoke in Irish. (Jocelyn in vit. Kentig.) 66 Sixthly, Because Henry of Huntingdom expressly states that, in his time the language of the Picts was "ita omnino destructa, ut jam FABULA videatur." Seventhly, Because the topography of those parts of Ireland which are known to have been inhabited by a Pictish people is distinguishable from the topography of the surrounding districts by the prevalence of those words which distinguish the eastern topography of Scotland from the western. Eighthly, Because the whole of Pictish topography bears manifestly more traces of a similarity between the Pictish and the Welsh, than between the Pictish and any other known language. But the whole testimony of history is in favor of a greater similarity between the Welsh and the British than between the Welsh and any other known language. Consequently, if we find that, of two languages the Pictish must be one, and if one of these languages be the British, we must reject the other. But Patrick, who was educated among the Cruithne of Ulster, and who must consequently have spoken the Pictish The last objection is, that my assertion of the name Maormor being peculiar to the Picts is not true; and this he proceeds to prove by-an admission of the fact. He says I should have searched the Irish annals before I made such an assertion, and lo! He has searched the Irish annals, and cannot produce a single instance of the word being used by the Irish; for with great submission the Maors and Ardmaors of the Irish tribes were very different officers from the Maormors of the Scottish Earldoms. With this most lame and impotent conclusion he completes his remarks, and with this detection of it I shall complete mine, only taking notice, before I conclude, of a little piece of clap-trap at the end, where he winds up with recommending to me not to count too confidently on Irish ignorance, when, for the consolation of Caledonian pride, I set up my next theory in the teeth of Roman, British, and Irish history. c Throughout this article, when I quoted the Roman authors, the writer has met me by quoting Beda and the Annalists. When I quoted Beda he met me by quoting Tighernac-when I quoted the Welsh Triads he met me by doubts of their authenticity-when I quoted Adomnan he met me with Manus O'Donnell. If this be his view of setting up a theory in the teeth of Roman, British, and Irish history, it is at least, to use his own style, an Irish one; and I am afraid that any historical work I may write in future will always be obnoxious 'to this censure; and let me tell him, in conclusion, that it is precisely this uncritical use of the authorities and preference of later to more ancient historians, which has given rise to all the monstrous systems of history which have distinguished the past centuries, and to the Irish origin of the Highlanders of Scotland among the number. I am Sir, your most obedient, humble servant, WILLIAM F. SKENE. Edinburgh, 5th July, 1837. language, is stated by Jocelyn to have spoken but four languages, viz. Latin, French, British, and Scottish or Irish. Of these, the Pictish must have been the same, or very nearly the same, with either the British or Irish. But we are bound, in such a case, to reject the Irish. Are Mr. Skene's "Dobur Artbranaui," and " Gwyddyl Ffichti," worthy to weigh, for a moment, against these testimonies ? The Maors and Ardmaors of the Irish tribes were very different officers from the Maormors of the Pictish earldoms." Of the earldoms I admit; but can Mr. Skene say as much of the Scottish Maors, previous to the introduction of feudal manners ? "When I quote the Roman authors," &c. This sentence, amended so as to agree with the facts, would stand thus-" When I quoted the Roman authors, for an inference, the writer has met me by quoting Beda and the annalists (chroniclers) for an assertion; when I quoted a vague report of Beda, he met me by an explicit statement of Tighernach; when I quoted the Welsh Triads, he denied their relevancy, and doubted their authenticity; when I quoted garbled passages of Adomnan, he met me by the words of Adomnan, which I had omitted, and by the explanatory comment of Manus O'Donnell," &c. 66 On the whole, I conclude with John Major " Multiplici Argumento certum est nos (for I am myself of Scottish extraction) ab Hibernicis originem traxisse. Hoc ex Beda Anglo didicimus. Hoc idem loquela manifestat. Hoc idem per nostros Annales liquet, quorum scriptores in hoc non erant negligentes. Dico ergo; a quibuscunque Hibernici originem duxere, ab eïsdem Scoti exordium capiunt" (Io. Major. l. 1. c. 9.) Dublin, July 17, 1837. SAMUEL FErguson. CLASSICAL ILLUSTRATIONS OF MODERN OPINIONS AND USAGES IN IRELAND. It is a source of regret to the curious, that the spread of matter-of-fact opinions should be so rapidly destroying every remnant of the peculiar customs and usages that once afforded such an ample fund both of study and amusement. This is not the consequence merely of the spread of improvement, for while many of a really pernicious tendency-the effects of religious darkness and superstition-still hold an undiminished sway, others which were innocent, if not useful, are falling into neglect. Even our national usages are gradually fading away, and ceremonies which a few years since were observed by every rank in society, are falling into such total disuse, that one is almost ashamed to acknowledge an acquaintance with, much less profess the observance of, customs, which our unsophisticated forefathers would have considered it disgraceful to omit. The spirit of reformation in these things has gone so far, that we have known it seriously objected to wearing our national emblem on the 17th of March, that it was a popish custom to honour saints. Even sextons and grave-diggers, once the universal "cicerones" of every seeker of traditionary lore, begin to look down upon you if you ask them for a story or superstition, connected with the solemn relics of antiquity which they daily visit. We met with such an enlightened individual, at one of the most beautiful and romantic scenes in Ireland, the ruins of Adare. We listened with the patient submission of martyrs to a minute detail of the various beauties of the chief pew in the parish church, which he repeatedly assured us was made by a Dublin carpenter." We, of course, expected that when he was done with the Dublin carpenter's handy-work, he would come to something more interesting to us, who were no very enthusiastic connoisseurs in the architectural adjustment of tenpenny nails, and half-inch pannelling; so, apprehensive of putting the fellow out of humour by interrupting him, we listened with profound respect to the analysis and chronology of every daub of paint on the new pew. However, seeing no probability of a conclusion to the lecture, we at last ventured to hint that he " might have heard some traditions about the old abbeys in the neigh 66 bourhood." He turned upon us with great dignity, and scornfully told us, he might, when he was a school-boy, but indeed, he never burthened his memory with such foolish trifles." Now, as there are many wiseacres who, like the sexton of Adare, never burthen their memory with such foolish trifles as the traditions of their own country, while they regard as great literary curiosities things of precisely the same kind, when written in Latin or Greek, it may not be altogether useless to shew them, that the very customs which they admire, when recorded in the pages of Pliny or Aulus Gellius, have their counterpart among those which they may hear from the lips of many an old crone, whose legendary information will be sufficiently rewarded by finding an attentive listener. For their instruction we have collected the following "pishogues," and compared them with allusions to similar observances, found in ancient authors, which, we trust, will shew that our national usages are far from being so unclassical as is commonly supposed. FUNERAL CANDLES. When a corpse is lying in the house, before interment, candles are always kept burning round it. This use of candles is by no means peculiar to Ireland. They are an essential part of the funeral preparation in almost every Catholic country at the present day. In Brazil the people stand at the door of the house where the body is lying, and pressingly invite every person passing by to take a lighted wax taper in his hand, and attend the corpse to the grave. The refined reason assigned by a Roman Catholic clergyman for the practice was, that light is the symbol of life and immortality, and is therefore placed immediately beside the dead. The same reason is given by the Delphin Commentator Persius, (Sat. iii. 103,) on the word "Candela," which he says were then, as now, placed beside the bodies, both when laid before the door, and when carried to the sepulchre. He adds, "lumen enim virtutis et gloriæ signum est et symbolum." Among the Irish the impression is somewhat similar. The candles are a sign that the soul may have light everlasting," and are on so indispensable a part of the funeral ceremony, that when paupers beg for money to bury their friends, they generally ask it "to buy candles." Sometimes they place in the coffin a rush light, or a piece of a taper consecrated by the priest, "to light the soul of the dead to purgatory.” The use of candles at funerals seems to have originated from the practice of burying at night. Nocturnal interments are at present common in many parts of the East, and it is possible corpse may have been borrowed without that part of the ceremony which originally gave occasion for them. Be the reason, however, what it may, the practice is a very ancient one. The Romans used candles along with funereal music, as we find in Persius, in the passage before mentioned. that the burning of candles over the "Hinc tuba Candele."-Sat. iii. 103. and this was probably in imitation of the ancient inhabitants of Italy, as we find a similar ceremony recorded by Virgil. "Et de more vetusto Funereas rapuere faces."-En. xi. 142. The influence of lights on the condition of the departed, is not, however, in Ireland, supposed to be confined to their use at funerals. It is not uncommon in the south, to light candles on the eve of the festival of All Souls, from a belief, that at that particular time, the souls of the dead are permitted to converse with one another in purgatory, and the lighting of candles is supposed to facilitate their meeting. A friend of ours, on a visit with a relative in the county of Waterford, happened on this festival accidentally to go down to the kitchen, after the family had retired to bed. On opening the door she was surprised to find the whole apartment illuminated with candles, placed on the table and dresser, some of which, for want of a sufficient number of candlesticks, were stuck in potatoes scooped for the purpose. As she did not know the object with which they were placed there, and from the length of the unsnuffed wicks, conjectured that no one was at tending to them-thinking it dangerous to leave so many lighted candles without any one to prevent their setting fire to the wooden furniture near them, she put them all out. There was a country girl who had lately come, as an underservant, to the house. VOL. X. Her mistress observing her in the morning to be very melancholy, asked her why she was not in her usual high spirits. The girl was at first unwilling to tell the reason, but, on being ques tioned, confessed that she had lighted candles, on the evening before, for the benefit of her mother and several of her dead relations, whom she believed the morning that they had all been exto be yet in purgatory, and found in burned out, from which she conjectured tinguished before they were nearly that her friends must be very unhappy. She, of course, believed that they had gone out supernaturally; but her mistress thought differently, and, wishing to discover who the human agent was who had interfered, she mentioned the circumstance to the other members of solved, and when the poor girl learned the family. The mystery was easily the truth, her joy knew no bounds, as, she said, she knew her friends had been permitted to use the candles, so long, at least, as they had been left lighting. This superstition, which, it must be acknowledged, is sufficiently extravagant, is not nearly so common as the former. It is probably borrowed from the Romans. Burning lamps in tombs and temples, with various mysterious meanings and purposes, was one of the most common of heathen cere monies. CARRYING THE CORPSE. In bearing the corpse from the house they always, in Ireland, carry it feet foremost. The Romans observed the same custom. Persius alludes to it in his third satire "Compositus lecto crassoque lutatus amomo In portas rigidos calces extendit.”—Sat. iii. 184. "A stiff corpse heels foremost at the door." Gifford's Trans. Pliny assigns for this a most extraordinary reason, that, because we come into the world head foremost, we should go out of it feet foremost," Ritu naturæ capite hominem gigni, mos est pedibus efferri." (Lib. vii. cap. 8.) Many modern nations observe the usage, though we do not find that they ever assign Pliny's reason for it. In Ireland we have often seen people attending a funeral, both Protestants and Roman Catholics, reprimand those who, from accident or ignorance, attempted to bring the body head foremost out of the house, and carefully turn the coffin, that the feet might first pass the door. 2 H |