Old-Lore Miscellany
An Etymological Glossary of some Place-names in Shetland. By James Stout Angus. 76 pp., interleaved, 8½in. x 5½in. Lerwick, T. and J. Manson, 1910. 3s. 6d. All lovers of "the Old Rock" are indebted to Mr. Angus for his past valuable contributions to the folklore of Shetland. The author states that the present treatise "is not meant for learned folk," as he has devoted his time to his business rather than to philology, and he is content "if it can be a help to some inquiring, striving youngster, such a one as I once was." The value of the glossary lies in its definition of the accepted or popular meanings attached to place-names, a description of the places, and more especially the folklore attached to them. In a very few cases does the author trace the origin of names to Old Norse, the language from which the bulk of them are derived, nor does he refer to the indispensable guide in philological researches in place-names provided by the forms of the names in old records; he merely gives similar words in other languages, which again must of course be supposed to fulfil the laws of the interchange of consonants. The following are a few examples of the Old Norse derivations which are not given in the book. Ander, a porch, is from Old Norse and-dyri, a porch, and, a prefixed prep, denoting what is opposite, and which exists in English in answer, and-, against, and swerian to swear. Lodberri (s.v. berg) is from Old Norse hlað-berg, a projecting rock or pier where a ship is laden. Luder, a quern table, which the author derives from Icel. hloid [hljóð], sound, is the genuine O.N. lúðr. Brenchiklett in Burra is derived by the author from "branch, the shoot of a tree, any offshoot, a thing stretching out like an arm; Fr., branche; w., braich, an arm; Norn, brank, a branch"; but the old forms of the name are, in 1628, Bransaclet, and, in 1716, Branceclet, and it is undoubtedly derived from a man's name, Brand, which occurs in Icelandic and Norwegian place-names in the similar form, Brans-. Vor, a bridge, "San, vri, to protect; Dan. vaerge, to defend; Eng., weir, a dam," is from the O.N. vörr, a landingplace. Wa in Skallawa is O.N. vágr, voe or creek; and Walls or Waas, O.N. Vágar, is so-called from the number of vágar or voes in it. Willmans, all men's property, is, O.N., almenningr.
The author has not refrained from stepping where such an angel of philology as Dr. Jakobsen has feared to tread, and has suggested derivations for Fetlar, Yell, etc.
The work is highly suggestive, and interleaves have been conveniently placed at the disposal of students. It is to be hoped that Mr. Angus will follow up this book with another, giving all the folklore which he has collected.
The Official Records of the Mutiny in The Black Watch, a London incident of the year 1743, compiled and edited by H. D. MacWilliam, with Introduction, Notes and Illustrations. 11 x 8½, pp. cxxviii. + 237. London: Forster, Groom & Co., Ltd., 1910. 12s. 6d.
The author is to be congratulated on compiling this monumental monograph on an important chapter in Scottish history, more important than the title would at first sight convey, seeing that here is good reason shown that "The Forty Five" might not have taken place if the Government of the day had not injudiciously withdrawn this regiment from Scotland.
The whole records and contemporary literature have been brought together with great pains and trouble, and leave nothing to be desired.
Briefly: In 1624, companies of "The Highland Watch" were raised in the Highlands for local purposes. These were disbanded in 1717. In 1725, six companies were raised, who on account of their dark tartan---the Campbell---were called "The Black Watch," and were formed into a regiment in 1739, consisting of Highlanders, chiefly of good families, well affected to the King, for the purpose of disarming Highlanders, preventing depredations, hinder rebels, and generally maintaining law and order. They were given to understand that they were required solely for local purposes and not for foreign service.
The Government of the day arranged to send them to the Continent, and ordered the regiment to march to London ostensibly for the purpose of being reviewed. The rumour, however, gained credence that they were to be sent to Jamaica, which caused great dissatisfaction, while they also felt they were unjustly treated in being sent on foreign service. After being reviewed at London, over 100 deserted and started, armed, with the intention of returning to Scotland.
Their ultimate surrender and the execution of three of their number at the Tower is graphically and fully described. Their absence from Scotland is shown to have been the signal for "The Forty Five," which was further helped by the sore feeling in the Highlands at the bad faith and severity of the Government.
The High Deeds of Finn, and other Bardic Romances of Ancient Ireland, by T.W. Rolleston, with an Introduction by Stopford A. Brooke, M.A., LL.D., and with 16 illustrations by Stephen Reid. 8 x 5½, pp. lv. + 214. London: George G. Harrap & Co., 1910 5s. net. The texts of the Bardic Romances of Ireland have already been printed with literal translations and commentaries. The present work is an imaginative recasting and modernising of the ancient tales within recognised limits, and always maintaining an Irish atmosphere. Dr. Brooke, in his valuable and instructive Introduction, groups the tales in three cycles:---[1] Mythological---pagan and primeval nature myths, dealing with the early races, the Tuatha De Danaan (conquerors) of Celtic Stock, but not the ancestors of the present Irish, who were Melesians (Irish, Scots, or Gaels), who conquered the Tuatha De Danaan and ruled Ireland until overcome by the English. [2] Heroic legends---circa A.D. and 1700 years after the mythical period---grouped around Cuchulain. The powers of 1st cycle became the gods of this one. [3] Romantic or Fenian---in which Tuatha De Danaan continued in the character of fairies, and without any personages of the 2nd cycle. This cycle includes Feni or Fianna and Oisín or Ossian.
The tales were oral, recited with harp accompaniment. Their characteristics are briefly: The sea, the all-pervading theme in the early tales, but not so pronounced in the Fenian cycle, which is rather mountain, plain, and river. There were sea and land gods, but no supreme god of heaven, nor were the sun and moon especially worshipped. Trees have spiritual power, as also weapons---the latter is attributed to Norse influence. The Druids practised white magic for good, while wizards and witches worked for evil. The Gaelic nature combines extreme barbarity and tenderness, while the Viking is as savage, but without Irish tenderness. The Gaelic love of colour, absent in Teutonic poems, is present in Scottish and not in English literature, which is traced to the Celtic blood in the Lowlands. The love of music connected with nature and sound of flowing streams. Fairy music heard in green hills. Patriotic love of country. Irish poets sent the lyric impulse into Iceland and Wales, and into England through Scotland. Irish poetry has never advanced beyond lyric, through the absence of lasting peace and continuity of national existence and unity. The softening down from the barbarity of the early tales to the tenderness of the later ones is a natural development.
The study of these tales is important in the elucidation of Norse legends, considering the early relations between the two races.
Hero-Myths and legends of the British Race, by M. I. Ebbutt, M.A. Illustrated. 8 x 5½, pp. xxix. + 375. London: George G. Harrap & Co., 1910. 7s. 6d. net. This charming continuation of the series of which we have already noticed several volumes, contains much of interest to the Northern student:---Beowulf, Havelok the Dane, Howard the Wolf, Roland the hero of early France, Robin Hood, Hereward the Wake, etc. etc. The British mixed descent is fully represented. The author describes the Aryan Celtic race, who followed the Iberians, as "tall, blue-eyed, with fair or red hair." "To these Iberians, and to the Celtic dread of them, we probably owe all the stories of dwarfs, goblins, elves and earth-gnomes which fill all our fairy-tale books."
Our Beloved King Edward. Poems edited by Elizabeth Woodruff. 6 x 5, pp. 46. London: Elkin Mathews, 1910. 1s. 6d. Mrs. Saxby contributes two poems. "The Signal Fires" written 1863, and "The Spirit Band" written 1866. On the evening of the late King's wedding-day bonfires were ablaze throughout Shetland. On a hill-slope above Hialtland, we are told that, the Aurora Borealis was said to be the spirits of Vikings. In modern Icelandic folklore the norðr-ljós is looked upon as warriors fighting in the sky, but nothing occurs in the sagas about it.
Old Times in Scotland, life, manners and customs. By Alex. D. Cumming, with introduction by Professor Cooper, of Glasgow University. 7½ x 5, pp. xvi +10-184. Paisley: Alexander Gardner, 1910. 3s. 6d. net. This interesting and instructive work gives glimpses of Scottish life since the Reformation taken from the Kirk Session minutes, and other sources. As early as 1542 Parliament permitted any person to have the Old and New Testaments in "Inglis or Scottis." In 1603 the minister of Yester was ordered to "by aquavitee and make nane." In 1720 the General Assembly characterised the reading of sermons as displeasing to God's people, and as a hinderance to spiritual consolation. A custom dear to the people and encouraged by the church was to preach sermons for long periods from the same or successive texts. A Shetland minister early in the 19th century preached for a year and a half on the "twelve wells of water and three score and ten palm trees," of Elim, devoting a Sunday to each well and each tree. The strict observance of Sunday as a Sabbath did not become general till after the Commonwealth and the following pastimes were indulged in: dancing, archery, leaping, vaulting, etc., and the ministers were not to set any obstacle in the way of May-games, Whitsun-ales, and Morris-dances. As late as the middle of the 18th century Sabbath "never got aboon the pass of Killiecrankie." Smuggling was sternly forbidden on Sunday. To prevent sleeping in church a certain beadle was provided with a tarred stick to wake sleepers. Parochial education is fully described and the ancient rites observed on old holidays. The Kirk Session minutes are of the greatest value in genealogical and folklore researches and they should all be safely gathered in and preserved with the other national records in Edinburgh.
The Arts and Crafts of our Teutonic Forefathers, by Professor G. Baldwin Brown, 7½ x 5½, pp. xviii. + 250, illustrated. Edinburgh: T. N. Foulis, 1910, 5s. net. This work is intended as a general introduction to the study of Teutonic art in Central Europe between 370 A.D. and the end of the 8th century. The Viking period, which is placed by the author as post Carolingian, is not dealt with. The artistic objects described are mainly taken from cemeteries in the shape of grave-furniture. The local production of these articles is believed in, and a common Germanic character is ascribed to them. In comparing Celtic and Teutonic artists, the author thinks the latter inferior in the distribution of ornament and in neglecting the value of contrast of richly treated portions with a plain background. "His technical achievement was superb, and his bold but at the same time refined execution gives an unmistakeable air of distinction to his work." A great part of the work is taken up with an account of early Teutonic migrations. The illustrations are too small and indistinct, making it almost impossible, even with the help of a magnifying glass, to see the details. This book should prove immensely useful for reference and suggestive for further research, leading up as it does to the opening of the Viking period; which however undoubtedly began at a much earlier time than the author would have us believe.
The Medieval Church in Scotland, its constitution, organisation and law. By the Right Rev. John Dowden, Bishop of Edinburgh, 9 x 5½, pp. xlviii. + 352, illustrated. Glasgow: James MacLehose and Sons, 1910, 15s. net. The period described is from the death of King Malcolm Ceanmore to the Reformation. This book is absolutely indispensible to students of the period dealt with, and explains everything necessary to a proper understanding of Church law and practice. It is also so well written as to be delightfully readable. Besides being a handbook it is full of local matters of interest to Orkney and Caithness.
For Love and Honour, a book of stories from history, by Douglas Stedman, B.A., 7½ x 5½, pp. 248, illustrated in colours. London, etc.: Thomas Nelson and Sons, 3s. 6d. This delightful book has stories on such varied subjects as Beowulf, the Douglasses, the Maid of Galloway, the Fair Maid of Kent, Joan of Arc, Napoleon, etc., etc., told in truly Saga style---the author is a member of the Viking Club and an adherent of Old-lore, and our readers will do well to procure a copy as a New Year treat. It is readable and instructive for old and young alike. The stories are romances based on historical events and placed in a historical setting.
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