In 1889, Father Allan MacDonald published a Catholic hymnal in Scottish Gaelic, consisting of traditional hymns, rooted in the spirituality of the Celtic Church, which he had personally collected from Catholic traditional singers and his own literary translations from a variety of other languages. This hymnal, of which Fr. MacDonald later published an expanded edition in 1893, is still in use.[9] Despite eventually becoming a well-known national figure, a respected scholar of Celtic studies, and one of the most beloved Catholic priests in recent Scottish history, Father Allan MacDonald "wore himself out in the apostolate" in the islands of South Uist and Eriskay, which are still located in one of the rainiest places in Europe. He died of pneumonia, pleurisy, and influenza at the age of only 45.[10][11]
In his 27 October 1933 letter to the Stornoway Gazette, Skye-born Seanchaidh John N. MacLeod (1880–1954), recalled of Fr. MacDonald, (Scottish Gaelic: "Cha d' fhuair 'an duine mi-fhein', aite riamh an cridhe Mgr Ailean, agus nach e sin aon de na n-aobharan airson an tug clann nan Gaidheal agus nan eileanan an gu h-araidh a leithid de ghradh dha.")[12]
"'The man myself' never found a place in Fr Allan's heart, and that is surely one of the reasons why the people of the Highlands and Islands in particular loved him so well."[12]
In a 1958 article, John Lorne Campbell further praised the "sensitivity and scientific detachment" with which Fr. MacDonald had approached collecting from the Gaelic oral tradition. Campbell further wrote, "Fr Allan [himself], although possessed of a sense of humour, was a man of austere temperament and disciplined intellect. He was well acquainted with the concreteness of Gaelic oral tradition as with the earthier side of human nature. He hated anything savoring of sentimentalism, affectation, or pretense..."[14]
Similarly to what Alan Riach said in 2016 about Scottish Gaelic national poetAlasdair Mac Mhaighstir Alasdair,[15] Fr. Allan MacDonald was an extremely sophisticated poet, whose poetry was built upon both immersion in his own literary culture and on a multilingual and encyclopaedic knowledge of world literature.[16] For this reason and many others, literary scholar Ronald Black has praised Fr. Allan MacDonald as, "a huge literary talent",[17] and as the first bard to introduce both Symbolist and modernist poetry into Scottish Gaelic literature. Black has particularly praised Fr. MacDonald's eerily prophetic Surrealist and Aisling poem Ceum nam Mìltean ("The March of Thousands"), which described waking up after a nightmare and feeling a sense of dread and foreboding about thousands of young men marching away, through the newly fallen snow, to a conflict they will never return from.[18] Ronald Black has accordingly written that Ceum nam Mìltean deserves to be, "first in any anthology of the poetry of the First World War", and, "would not have been in any way out of place, with regard to style or substance", in Sorley MacLean's groundbreaking 1943 poetry collection Dàin do Eimhir.[19] Black concluded by commenting that had Fr. Allan MacDonald not died prematurely at the age of only 45, "then the map of Gaelic literature in the twentieth century might have looked very different."[20]
During the Battle of Boloyne against Clan Cameron (Scottish Gaelic: Clann Camshròn) in 1554, Alexander MacDonald, 8th of Keppoch, was wounded in the fray. Even though the Camerons were his mother's people, the Chief's half-brother, Iain Dubh MacDhòmhnaill of Bohuntine, took de facto command of the Keppoch forces and oversaw the defeat of Clan Cameron and the death and dismemberment of their Chief (Scottish Gaelic: Loch Iall) upon the battlefield.[22]
Fr. Allan's close kinsman and fellow Gaelic poet Allan The Ridge MacDonald famously celebrated this event and much of the subsequent proud warrior history of the MacDonalds of Bohuntine in the Canadian Gaelic song-poem Sliochd an Taighe ("The Family of the Household"), which was composed on a homestead near Mabou, Nova Scotia and set to the air Mìos deireannach an Fhoghair.[23]
In commenting on their shared lineage, literary historian Effie Rankin has argued that Fr. Allan MacDonald and Ailean a' Ridse MacDhòmhnaill, "may rightfully be regarded as the foremost Keppoch bards of the nineteenth century."[3]
The poet's father, John MacDonald (Scottish Gaelic: Iain Ailein Òg) (1821–1873), was born into a family of carters near Grantown-on-Spey (Scottish Gaelic: Baile nan Granndach) and was employed for many years by the General Post Office as a heavily armed guard dressed in maroon and gold livery, whose orders were to defend the "Marquess of Breadalbane" Royal Mail Coach from highwaymen along the route between Fort William, Glencoe, Blackmount, and Glasgow.[24][25]
In a 27 October 1933 letter to the Stornoway Gazette, Skye-born Seanchaidh John N. MacLeod (1880–1954), who was fully versed in the oral traditions of Lochaber, explained about Iain Ailein Òg, (Scottish Gaelic: "Bha e mion eolach gach neach a bhiodh a' tachairt ris air an rathad fhada dhuilich a bhiodh anns na criochan sin aig an latha ud, agus 's iomadh neach a fhuair seanchas agus sgiala uaithe a bha deanamh an turuis aoibhneach dhoibh.")[26]
"He was closely acquainted with everyone whom he would meet along the long and difficult road that used to wend its way through those bounds at that time, and many a person was regaled by him with old lore and tales that lightened their journey for them."[25][26]
In a letter to John Lorne Campbell of 18 November 1954, Fr. Allan's distant cousin, Miss Ann Kennedy of Rothesay, the great-granddaughter the priest-poet's maternal uncle Alasdair MacPherson, recalled the history of her own side of the family. The MacPherson side of the family was from Badenoch (Scottish Gaelic: Bàideanach), included many talented players of Scottish traditional music, especially fiddlers and bagpipers, and also highly gifted composers of Christian poetry in Gaelic. Miss Kennedy concluded, "Fr Allan's mother must have been reared in a similar atmosphere and I like to think he inherited some of his great gifts from his maternal side."[28]
Early life
Ben Nevis Inn where Fr. Allan MacDonald is believed to have been born
Fr. Allan MacDonald, the third surviving child of his parents, was born in an upper room of his father's inn on 25 October 1859. He was named after his recently deceased paternal grandfather, Allan MacDonald (Scottish Gaelic: Ailein Òg) (1782–1859).[29]
Fr. MacDonald later recalled how, during his early life, both the town of Fort William and the surrounding countryside had undergone a language shift from Gaelic to Highland English. He accordingly described the Fort William of his childhood as, "half Lowland and half Highland."[30]
He later told Amy Murray that he considered his loss, in having grown up without the oral literature and bardic poetry taught in the Ceilidh houses of the Gàidhealtachd, to be irreparable. Despite being repeatedly told otherwise, he considered himself to be permanently crippled as both a seanchaidh and a traditional singer. He concluded, "I would give anything if I had been born fifteen miles to the westward."[30][31]
According to Roger Hutchinson, Fr. MacDonald's later statements about the complete Anglicisation of Fort William during his childhood were an exaggeration. Census records from the era reveal that 70% of Fort William's population reported the ability to speak both the English and Gaelic languages. At the same time, however, English was the language of commerce and was seen as a means of future advancement. For these reasons, John and Margaret MacDonald, being innkeepers, had made a choice to teach only English to their children.[32]
At the same time, Fr. Allan's lifelong fascination with the Scottish folklore of the Highlands and Islands, an interest his father also shared, began as a child in Fort William. He later told Amy Murray about how deeply he believed as a child in local stories about the each-uisge, or "water horse", of nearby Loch Linnhe (Scottish Gaelic: an Linne Dhubh), whose back could magically expand in order to accommodate all the children who wished to ride him. But then, the water-horse would gallop off into the nearest lake to drown and eat the children on his back. Fr. Allan later recalled, "Many's the horse I wouldn't get on as a child for fear it would be the each-uisge."[33][34]
According to his friend Frederick Rea, Fr. Allan MacDonald's lifelong passion for the Scottish traditional music played upon the Great Highland bagpipe also dates from his childhood in Fort William, "He told me that he was born at the foot of Ben Nevis so his love of the traditional pipes was not to be wondered at. I noted how his eyes lighted up at the music of a strathspey, and, at a pibroch, his rugged, weather-beaten countenance became suffused with colour and he drew himself to his full six feet height at its warlike strains."[16]
According to the 1871 national census, which was taken only a few months before Allan MacDonald's arrival, Blair's College consisted of 49 seminarians, a Rector, a Procurator, three professors, a housekeeper, a cook, and twelve maids recruited from nearby villages.[37]
According to John Lorne Campbell, both living conditions and discipline were very spartan at Blair's College during the 1870s. So much so, that Fr. MacDonald often said in later years that, after what he had experienced at Blair's College, all the hardships of being a priest in the Outer Hebrides looked luxurious by comparison.[38][39]
According to his biographer Roger Hutchinson, Fr. Allan MacDonald would maintain, "a cordial dislike", of the Blair's College Rector, Fr. Peter Joseph Grant, for the remainder of his life.[39] For example, in a Gaelic poem Rannan do Mgr Mac an Tòisich ("Verses to Fr John MacIntosh of Bornish"), addressed three decades later to a seminary friend, Fr. MacDonald recalled the Blair's College Rector as, "that ghastly man called Grant" (Scottish Gaelic: riaghladh a' Ghranndaich ghrànda). Fr. MacDonald further expressed disgust at how Fr. Grant used, "to make our pens scratch hard", every Tuesday and Wednesday evening before feeding his desperately hungry students their porridge. Fr. MacDonald added, "All the same to him were Latin, English, or a thousand lines of that monster Homer!" (Scottish Gaelic: "'S bu choingeis leis Laideann, no Beurla, No mìle rann na béist' ud Hòmar!")[40]
Allan MacDonald's acquisition of the language was also helped by the many native Gaelic-speakers among the seminarians of Blair's, including the aforementioned John MacIntosh. MacIntosh, who was a native of Roybridge (Scottish Gaelic: Drochaid Ruaidh) in Lochaber, was very much an outdoorsman compared with Allan MacDonald and was known for his prowess as a hunter, fiddler, and shinty player.[42] Following his own ordination and assignment to Bornish, South Uist, Fr. MacIntosh would become known as, "The Big Priest of the Horses" (Scottish Gaelic: Sagart Mòr nan Each).[43]
Other languages that were taught included French, Spanish, and Italian, which were intended to prepare the seminarians at Blair's for further studies at the Scots Colleges in Paris, Douai, Rome, and Valladolid. Geography was also taught using a globe, as were, "philosophy in all its branches", and theology.[44]
At the same time, though, both of Allan MacDonald's parents died during his studies at Blair's College. Iain Ailein Òg died at his Fort William hotel of tuberculosis and chronic gastritis on 25 March 1873. He was only 58 years old.[45] His widow, 45-year old Margaret MacPherson MacDonald, also died at Fort William of pulmonary congestion on 20 December 1875.[46] The surviving MacDonald siblings immediately left home and dispersed. 12-year old Elizabeth "Lizzie" MacDonald was taken in by her maternal great-uncle Alexander MacIntosh, who had similarly taken in her fatherless mother three decades earlier. After completing school in Fort William, Elizabeth MacDonald joined her older sister Charlotte MacDonald as a domestic servant in Glasgow. Their teenaged brother Ronald MacDonald moved to Glenshiel in Lochalsh, where he began working as a hired farm hand.[46]
Valladolid
In September 1876, Allan MacDonald was advised by his professors to continue his priestly training at the Royal Scots College, which had been founded in Madrid by Colonel William Semple of Lochwinnoch and his wife, Doña María de Ledesma in 1627, as a major seminary for the illegal and underground Catholic Church in Scotland. Allan MacDonald began the journey to Spain shortly before his seventeenth birthday.[47]
Since being reopened by Rector John Geddes at Valladolid in 1771, the Royal Scots College had been located inside a three-storey 18th-century tenement located on a wide street just to the south of the city center. The windows were always kept shuttered as men on the street outside led donkey carts back and forth from the main plaza.[48]
In September 1876,[49] Allan MacDonald arrived at Valladolid after a railway journey via Paris and Bordeaux. Valladolid was once again nominally at peace following local battles and skirmishes of the Second Carlist War and, as a new student, MacDonald would immediately have joined the students and faculty for their autumn break in nearby Boecillo, where the Royal Scots College owned a vineyard.[50]
At the time, the Rector was Fr. John Cowie, a native of Fochabers in Morayshire and longtime professor of Classics, philosophy, and theology under previous Rector Fr. John Cameron. Fr. Cowie, as the Vice-Rector, was considered to be the heir apparent after Fr. Cameron retired, but suffered terribly from, "agonies of self doubt", and had to be encouraged and persuaded by the Church hierarchy to accept the promotion. During his "dutiful and uninspiring" 1873 through 1878 tenure as Rector, Fr. Cowie, according to Roger Hutchinson, "clung like a drowning man to the written and unwritten rules of his predecessor."[51] According to the historian of the Scottish Colleges in Spain, Bishop Maurice Taylor, this was because Fr. Cowie, "had a dread of innovations that might lead to precedents." This led, however, one professor at the Royal Scots College to lament in 1875, "Lord, save us from scrupulous Rectors."[52]
According to a 1906 article for The Celtic Review by his Valladolid friend, Fr. George Henderson, Allan MacDonald understood the necessity for learning Latin, but intensely disliked both Greek, which Fr. Henderson ascribed to Fr. John Cowie's flaws as a teacher, and philosophy, which Henderson commented, "may have been in part his loss, if not his wisdom."[53]
A less negative influence than Fr. Cowie was Inverness-born Fr. James MacDonald, both a specialist in and an enthusiast for the ongoing Neo-Thomistic revival.[54]
Literary scholarJohn Lorne Campbell, however, would later credit the Royal Scots College's Vice-Rector, Fort William native and native Gaelic-speaker Fr. David MacDonald, with being, "the main influence" upon Allan MacDonald's student life in Spain and his subsequent development.[55][56] Fr. MacDonald was known for his intense dislike of what he saw as the excessive strictness of Frs. Cameron and Cowie, which he made no effort to conceal. His battles against both Rectors ultimately resulted, much to the relief of the student body, in Fr. MacDonald's own promotion to Rector, following Fr. John Cowie's death in March 1879.[57] John Lorne Campbell has termed Fr. David MacDonald, "a man remarkable for piety and learning, who spent nearly forty years of his life at the College and improved it greatly."[43]
According to Roger Henderson, "There was therefore from 1878 onwards a vocational purpose to Allan MacDonald's pursuit of fluency in the 'mother tongue' which his parents had 'given over'. In every other way he was a north-west Highlander to his core. He cannot have visualised an ideal future for himself outside the Diocese of Argyll and the Isles. But without fluent Gaelic he could not realistically expect to be posted to such heartlands as Arisaig or the Hebrides. Without Gaelic his future was more likely to lie in some benighted Glasgow parish or among the John Cowie's and Peter Grants of the dour northeast. With Gaelic, the hills and islands of his people beckoned him."[59]
According to John Lorne Campbell, "At Valladolid there were several Highland students and they used to produce a holograph Gaelic magazine, of which at least one copy has been preserved. Fr. Allan contributed to this, apparently under several pseudonyms, for his handwriting appears frequently in the surviving copy."[43]
For the rest of his life, Fr. George Henderson would always treasure a small copy of the Gaelic edition of Thomas a Kempis' Imitatio Christi which Allan MacDonald had given to him during their studies in the Royal Scots College at Valladolid.[53]
In March 1882, a 22-year old Allan MacDonald returned to Scotland after five years in Spain.[60]
At the same time, however, the future poet would always look back with fondness on his years of seminary studies in Spain. In his Gaelic poem Rannan do Mgr Mac an Tòisich ("Verses to Fr John MacIntosh of Bornish"), Fr. MacDonald recalled:
Following his return, Allan MacDonald's examiners reported to Archbishop Charles Eyre that they were, "well satisfied, not only with his theoretical knowledge, but also with the prudence and good sense with which he applies this knowledge to particular cases." Allan MacDonald was, in the words of Rector Fr. David MacDonald, "without any canonical impediment, except want of age."[63]
At the time, the fishermen and shopkeepers of Oban were overwhelmingly Gaelic-speaking, but were religiously a mixture of Presbyterians and Episcopalians. Catholics were a tiny minority and anti-Catholicism was so intense that Bishop MacDonald is said to have needed an armed bodyguard even to safely stroll around the town during his first years there.[64] The Diocesan See, however, had been placed in Oban anyway, because Oban was, according to the 1882 Ordnance Gazetteer of Scotland, "the capital of the West Highlands and the Charing Cross of the Hebrides."[65]
Roger Hutchinson has accordingly written that, while the Catholics of Oban would have been too few to overwork Fr. Allan MacDonald as a pastor, the language immersion experience there would have done wonders for his Gaelic,[65] which may have been the real reason for not immediately giving him a parish of his own.[66] The anonymous author of an obituary in The Celtic Monthly later recalled that, in Oban, "Father Allan was a veritable son of Anak, being 6ft. 3in. in height, and was known in his communion as the 'high priest.'" (Scottish Gaelic: Sagart Mòr).[67]
According to John Lorne Campbell, "The only Catholic family then living in the town of Oban itself was that of Donald McLeod, a native of the Isle of Eigg, and from Donald McLeod Fr Allan recovered traditional hymns, some of which were later printed in the hymn book he published in 1893. This was the beginning of an interest in oral tradition to which Fr Allan applied his energies in his spare time for the next seventeen years, taking down the traditional Gaelic oral lore, prayers, hymns, songs, stories, place names, customs and history, whenever he got the chance."[68]
By 1884, Fr. MacDonald's grasp of Gaelic was at last termed adequate enough. After again declining the offer of a faculty position at Blairs College, a 24-year-old Fr. Allan MacDonald was assigned to a parish in the Outer Hebrides and crossed The Minch.[69]
South Uist
Learning the ropes
He was then assigned to St Peter's Catholic Church (Scottish Gaelic: Cille Pheadair) in Daliburgh (Scottish Gaelic: Dalabrog), on the Isle of South Uist (Scottish Gaelic: Uibhist a Deas), which, according to John Lorne Campbell, was "the most populous, as well as the poorest, island in the Diocese of Argyll and the Isles",[68] which, according to Roger Hutchinson, was "the most impoverished Diocese in Britain."[70]
According to John Lorne Campbell, "Dalibrog in those days could only be reached by steamer from Oban or Glasgow – a full day's sail in the first case. Here Fr Allan landed in July 1884. His congregation was one living on the very margin of existence. Nearly all the best land in the island had been taken, within the preceding three generations, for big sheep farms, and the people had either been evicted or forced, in many cases, to occupy miserable holdings near the shore with a view to pursuing the kelp or fishing industries, the first of which had long ago failed, while very few of them had enough capital to pursue the fishing."[68]
Upon his arrival, Fr Allan MacDonald was mentored in both the local Gaelic dialect and local customs for Catholic feast days by Fr. Alexander Campbell, a retired priest resident at St. Peter's Rectory. Fr. Campbell particularly advised Fr. MacDonald, "There are two kinds of priests that don't get on well with the Islemen. Those who make themselves too friendly, and those who don't make themselves friendly enough."[71]
According to Frederick G. Rea, St. Peter's Church was located on elevated ground, "down which ran a shingle road some hundred yards long, about eight feet wide, and ending in at a wide gate."[72] Both, "the church and house were built of big blocks of stone set in cement, enclosed by a field or paddock fenced by large stones or pieces of rock".[73] The church interior "looked very bare" and was decorated only with small pictures of the Stations of the Cross. The church bell had been "salvaged from a wrecked ship" and was never rung for Sunday Mass until everyone had gathered. This was because many of the parishioners had to cross the Sound of Barra from Eriskay, and even those living upon South Uist often had to travel six or even eight miles on foot and over rough terrain, to hear Mass. The church on Sundays, however, was always full, with, "men on one side, women on the other". The language of the Mass was always, of course, in Ecclesiastical Latin, but with both the sermon and the Leonine Prayers being said in the Scottish Gaelic vernacular.[74]
Fr Allan MacDonald later recalled, "For the first few Sundays after I came to Dalibrog, I went along quietly enough. Then all at once I put a great smoke out of myself in the pulpit; and when the people were going home they were saying to each other, 'There's something in the long-fair man!'"[75]
John Lorne Campbell continues, "The present generation, even in the Isles themselves, can hardly visualise the difficulties involved in the work of a priest in the days before the coming of the motor car, motor boat, the telephone and the telegraph. Fr Allan's parish, about forty square miles, is completely exposed to the wild storms which sweep across the Atlantic... His parishioners were scattered, some villages being only approached by rough tracks... All the duties which fall on the shoulders of a parish priest in a large, poor, scattered and exposed rural parish were on Fr Allan's shoulders: Sunday work, confessions, instructions, sick calls, the repair of Dalibrog Church, the teaching of the children (in which Fr Allan was particularly interested)."[68]
The island's Anglo-Scottishabsentee landlord, Lady Emily Gordon Cathcart, is said to have visited South Uist only once in her life. She refused to spend any money on improvements to the estate, as she feared that doing so might tempt her tenants not to emigrate, as she wished them to do. In her absence, South Uist, "was, like other such estates, ruled by a tight little oligarchy, composed of her factor or agent, the large farmers", and the Church of Scotland ministers. In addition to being the landlord, Lady Cathcart was also the de factopolitical boss of South Uist and even though Catholics comprised more than 80% of South Uist's population, they were deliberately kept out of local government and the school board, which refused to hire Catholic teachers for the local schools founded under the 1872 Education Act.[68]
Under to the 1872 Education Act, school attendance was compulsory and only English was taught or tolerated in the schools. As a result, any student who spoke Lowland Scots or Scottish Gaelic in the school or on its grounds could expect what Ronald Black calls the, "familiar Scottish experience of being thrashed for speaking [their] native language."[76]
Bishop Angus MacDonald, however, cared very deeply, as he once wrote to the Crofter's Commission, about working, "to obtain redress for the people",[69] by urging his priests to lead local chapters of the Highland Land League and direct action campaigns inspired by those of the Irish Land War.
According to Roger Hutchinson, the Bishop's choice to assign Gaelic-speaking priests from the Scottish mainland to parishes in the Hebrides was accordingly no accident. About that time, when the Bishop and his priests,[77] similarly to Irish priests during the Repeal Campaign, the Tithe War and the Land War,[78] were the leaders of direct action, rent strikes, and other acts of resistance to the Anglo-Scottish landlords, Fr. Michael MacDonald has since commented, "I think that one of the things that may have influenced the boldness of the priests at that time was simply that they had no relations on the islands who could have been got at by the estate Factor or others."[79]
Therefore, Fr. MacDonald was similarly active in demanding greater rights for the impoverished Crofters who were his parishioners. Fr. MacDonald also began urging his parishioners to vote against the candidates favored by Lady Cathcart and her estate factor. This was a task which required great tact and, according to John Lorne Campbell, it is very telling that the Protestants of South Uist still speak very highly of Fr. Allan MacDonald.[68] Even so, tensions ran high.
For example, the House of Commons was informed in 1886 of, "a printed statement, lately issued by the proprietrix of South Uist [Lady Emily Gordon Cathcart], where it is alleged that outrages were committed by paraffin being put in her [Established] church pew, by telegraph lines being cut, and the terrorism prevailing was such that the perpetrators of these crimes could not be discovered by the authorities, although well known in the district..."[80]
Meanwhile, Fr. Allan's close friend from both Blairs College and the Royal Scots College in Spain, Fr. John Mackintosh, was stationed as parish priest of Bornish (Scottish Gaelic: Bòrnais). There, according to Fr. Michael J. MacDonald, Fr. Mackintosh was, "in a constant war with the [big] farmer at Bornish, Donald Ferguson, who was hated by the people. There is a story that Ferguson and his associates partly severed the traces to Father John's gig while he was in Lochboisdale (Scottish Gaelic: Loch Baghasdail) one day, and tied tin cans to the back of the gig. The idea was that the cans would 'spook' the horse and the tension put on the traces would mean that the gig would crash. A Protestant shopkeeper in Lochboisdale alerted the priest and saved the day!"[80]
In June 1886, the absolute power wielded by the Anglo-Scottish landlords was curtailed and more than a century of the Highland Clearances was finally ended by the Liberal Party's passage[81] of the Crofters Act of 1886, which according to John Lorne Campbell, was nothing less than "the Magna Carta of the Highlands and Islands".[82] The Crofter's Act, according to Roger Hutchinson, "legislated for fair rents, compensation for improvements to land and property, and above all for security of tenure to crofters in South Uist, Barra, and everywhere else in the north and west of Scotland. The days of the crofting tenant-at-will were over. There would be -- there could be -- no more mass Clearances from the Highlands. The men of that large region, whatever their language or religion, could after 1886 exercise their right to vote in local and national elections without the threat of serious reprisal."[81]
Despite this fact, however, Lady Emily Gordon Cathcart was, according to Roger Hutchinson, "an imperious aristocrat... who opposed at every turn her tenants' struggles for security."[83] In his diary, Fr. Allan MacDonald listed some of the ways that Lady Gordon Cathcart and her estate factors could still manipulate the loopholes in the Crofters' Act and find ways to legally evict her tenants en masse.[84]
Even so, the lifestyle of Father Allan's parishioners began to improve markedly, as crofters finally felt able to build more secure and cozy houses and grow more productive and profitable crops without risking drastic increases in rent.[7]
School board member
In the early spring of 1888, what John Lorne Campbell has termed, "the first school board election in South Uist that can be considered a really free one", finally took place. Fr MacDonald later wrote to Bishop MacDonald that, even though the day of the election had been bitterly cold, only three members of Daliburgh parish stayed away from the polls. The result was the election of four Catholics and three Protestants to the school board. Rev. Dr. Roderick MacDonald, the Church of Scotland minister, finished the election at the foot of the other elected members. Fr. MacDonald later wrote to his Bishop, "The manner and bearing of the people was most consoling to one who has been only a few years here. They spoke out manfully and defiantly – a great contrast to the last election."[85]
According to Ray Perman, however, Father Allan's election to the school board meant he, "often had to walk for hours in bad weather to preach, make sick calls, or visit the nine schools under his care as chairman of the school board."[86]
Soon after the election, the position of headmaster of the Garrynomonie school became vacant and was widely advertised throughout the British Catholic press. After absentmindedly applying for the position along with many others like it,[87] Frederick G. Rea, a Catholic schoolteacher from Manchester, was selected by the new school board. In a 30 December 1889 letter to Bishop Angus MacDonald in Oban, Father MacDonald wrote, "I am to meet the Garrynomonie Schoolmaster today. According to his testimonials he is an excellent Christian and an able teacher."[88]
Later that day, Frederick Rea disembarked at the Lochboisdale pier and was approached by, "a tall figure clad in clerical black", who said to Rea, "You are the new Schoolmaster, I believe", and firmly clasped his hand.[89]
After accompanying the new schoolmaster to a meal at the manse, Fr. MacDonald told him, "I am glad. Your English is so clear, and anyone can understand every word you say."[90]
In defiance of the 1872 Education Act, Frederick Rea taught his students to speak and to read and write in English, but did not punish them for speaking Gaelic in the school or on its grounds. For this reason, he is fondly remember upon South Uist today. In yet a further act of nonviolent resistance to the law, Fr. MacDonald taught after hours classes at the school in Scottish Gaelic literacy, as well as in Catholic doctrine.[91]
Frederick Rea also recalled in his memoirs that Fr. MacDonald had a passion for local prehistoric archaeology and had an impressive private collection of stone-age artifacts from sites around the island.[92]
According to Ronald Black, "The 1891 census finds Fr Allan, aged 31, living in his eight-roomed presbytery in Daliburgh, with the retired Fr Alexander Campbell, aged 72, a native of South Uist who appears to have inspired Fr Allan to make his folklore collections, and whose valuable notes on the island's religious traditions are preserved today in Canna House. With them in the presbytery are his housekeeper, Catherine (Kate) Campbell, aged 23 and unmarried, and a housemaid, Rachel Morrison, aged 21 and unmarried. The priests are listed as speaking Gaelic and English, the servants Gaelic only."[94]
The epidemic
According to Amy Murray, among the Catholics of the Hebrides, "the ugliest word of cursing is "Bàs gun sagairt agaibh -- Priestless death on you!'" What was worse, severe typhoid and influenza epidemics were routinely caused by poor sanitation in the water. A particularly bad epidemic struck, "just following the passage of the Crofters Act, when the Isles were as yet barely out of their deepest misery",[95] Father Allan tirelessly travelled long distances over rough terrain to carry the Sacraments to the sick and the dying.[68]
According to Amy Murray, "In times of fever, when the beds are burning in the townlands (they burn a man's bed of dried sea grass, when he dies, before his door within the hour), he would often hasten from one to the other, in his dread to see the smoke before him, that twenty four hours on a stretch would pass before he broke his fast. Once it was thirty six. 'Then they got me some eggs.'"[96]
After hearing that the famous Catholic convert and philanthropist, John Crichton-Stuart, 3rd Marquess of Bute, had recently paid for the building of a tin tabernacle as the new St Columba's Cathedral in Oban, Fr Allan and Fr John Mackintosh, who both knew that Lady Gordon Cathcart could not be counted upon, quietly recommended that Bishop Angus MacDonald also ask the Marquess to build a new and badly needed hospital upon South Uist. The Bishop agreed and what was later known as, "the Bute hospital", almost immediately began being constructed near Lochboisdale.[97]
According to John N. MacLeod's 27 October 1933 letter to the Stornoway Gazette, (Scottish Gaelic: "Bha tinneas gabhaltach an Uibhist ri a linn, agus tha e air a radh gu'n do chuireadh as a leabaidh e tri uairean 's an aon oidhche, agus gu robh aige ri siubhal troimh mhointich agus bhoglaichean ri tiugh dhorchadas agus siantan uisge - ach an deidh sin uile gu'n n d' rainig e na daoine bha tinn agus ris a' bhàs. 'S ann mu' n am ud a bhris air a thoisich 'n a cre an uair ud cha d' fhuair e riamh thairis oirre.")[67]
"There was an infectious disease in Uist in his time, and it is said that he was got out of his bed three times in one night, and that he had to travel through moor and bogs in total darkness and storms of rain - but that after everything he got to those who were sick and facing death. It was around this time that his health broke down and he felt his heart failing, and from the sickness that got a grip on his body at that time he never recovered."[98]
In January 1893, after a doctor warned that further extension could prematurely kill him, Fr Allan MacDonald was offered by the new Bishop of Argyll and the Isles, George Smith, a town parish on the mainland, "with better living and the company of book-learned men." Fr Allan politely declined and instead requested to be permanently reassigned to St. Michael's Church on Eriskay. The Bishop agreed.[99][100]
A few months later, the new Hospital of the Sacred Heart, which Fr Allan and Fr John Mackintosh had covertly arranged for the Marquess of Bute to finance and build, opened its doors to the elderly and the infirm of South Uist.[101]
One South Uist Protestant later told John Lorne Campbell that Fr Allan was, "the best clergyman South Uist had ever had" and that he, "did the work of four."[102] For this reason, the grateful parishioners of St Peter's Church took up a collection and, in January 1894, gave their former pastor a presentation clock as a gift for in his new manse in Eriskay.[101]
More recently, a historian for the Catholic Diocese of Argyll and the Isles wrote in 2010 that the following lines from Father Allan MacDonald's 1900 Gaelic poem Rannan do Mgr Mac an Tòisich ("Verses to Fr John MacIntosh of Bornish") applies not only to its author, but also to the activism by the many other priests who had proceeded them upon South Uist since the Scottish Reformation; and who had led their flock through centuries of religious persecution, the Highland Clearances, and the events of the Highland Land War:
"Thàinigesan an-sin a dh’Uibhist
Far am buidhicheadh an t-eòrna,
Is do nochd e n’-sin dhan t-saoghal
Nach bu duine faoin fear Bhòrnis
Ach gaisgeach a mhìre na cruadhach
Choisneadh buiadh ás gach còmhraig
'S b’e mhiann bhith riamh a’ gléidheadh
A threud bho innleachd luchd fòirneirt.
Se thug dha an-diugh an t-urram
Seach a h’uile fear dhe chòta
Gun robh e gun eismeil sna blàraibh
Seasamh nan ànrach, mar bu chòir dha."
"After that he came to Uist
Where each year the barley ripened,
And he revealed then to the world
That he of Bornish was no lightweight
But a hero truly forged from steel
Who would win every battle he fought
And always sought to defend his flock
From the devious wiles of oppressors.
What has brought him honour today
Beyond all other men of his cloth
Is his independence in the struggles
Defending the weak, as was right for him to do."[103]
Eriskay
Occasional visits
From the time of his first assignment to South Uist in 1884, according to John Lorne Campbell, "Three hundred or so of his congregation of 2300 lived on the Island of Eriskay", (Scottish Gaelic: Èirisgeigh) "separated from South Uist by half a mile of reef-strewn sea with strong tidal currents."[68]
Campbell further writes, "To answer a sick call on Eriskay Fr Allan had to walk six or seven miles, often in the rain, to Eriskay Sound and there make a fire on the shore so that the Eriskay boatmen would know to sail over and fetch him. On one of these crossings he was in danger of being drowned."[68] The location along the coast at Kilbride where Fr. Allan's signal bonfires were lit[104] is still referred to upon South Uist as, "The Priest's Point."[105]
While accompanying Fr Allan during one such overnight visit, Frederick Rea was told as they waited for the ferry to arrive after the signal fire was lit, "This is the Highlander's glory - with back to the wind and face to the sun!"[106]
As the Eriskay fishermen approached, Fr Allan asked Rea, "Well, do you want to be back in your city?"[106]
As Frederick Rea silently compared the sweeping view of the Outer Hebrides before them with Victorian era urban and industrialized Greater Manchester, Fr Allan saw that the answer was clearly written on the schoolmaster's face. The priest sighed and said, "Ah! God made the country and the De'il made the toon!"[107] (sic).
According to Roger Hutchinson, "When he crossed the sound from South Uist to celebrate in Eriskay he insisted in taking the tiller of the small sailing skiff from its experienced owner. On at least one such occasion he ran the boat onto a sandbank, took off his boots and socks and jumped overboard to push it into deeper water."[108]
The population of Eriskay had consisted as recently as the 1830s and the 1840s of only three families and less than 30 people. The number of residents had radically multiplied during the subsequent decades of the Highland Clearances. The estate Factors, who considered Eriskay "agriculturally worthless", accordingly used the island as a dumping ground for evicted tenants from South Uist and the many other islands owned at the time by Lady Emily's father, Colonel John Gordon, throughout the Sound of Barra and the southern Outer Hebrides.[109]
According to Roger Hutchinson, the first St. Michael's Catholic Church was built in 1852, "shortly after the arrival of hundreds of evictees from South Uist and elsewhere. It was no more than a big stone crofthouse, a single-storey rectangle, at first with a thatch and later with a corrugated iron roof."[110]
After serving Fr Allan at the altar of the chapel, the priest and Frederick Rea took a walk around the island as Fr Allan entertained him with stories about local history. Rea later wrote, "My companion rather startled me by adding that it was his ambition to come some day and spend his life among these poor people."[111]
Resident pastor
St. Michael's Catholic Church upon Cnoc nan Sgrath, as it appears today.
In January 1893, to assist his recovery after the epidemic, Fr Allan MacDonald was permanently assigned to Eriskay[99] which he immortalised in his poem, Eilein na h-Òige (Isle of Youth). He swiftly earned the love of his parishioners and oversaw the construction of a new parish church, upon "Cnoc nan Sgrath, which dominates the western side of the island and has a beautiful view looking southward over the Sound of Barra and northward to South Uist", and an adjacent rectory.[68]
During a visit to Eriskay, schoolmaster Frederick Rea learned that the people of the island were building the church and rectory with their own hands. They dressed the stones themselves and made their own mortar out of burnt shells and sand. Balks of woods salvaged from wrecked or distressed timber ships was also used. When Rea expressed concern about, "the exposed position", of Cnoc nan Sgrath, Fr. MacDonald, "drew himself to his full height, raised his arms", and exclaimed, "What could be grander? Exposed to the four winds of heaven!"[112]
The fishermen of Eriskay always donated all revenue from the sale of every other Friday's catch to the parish building fund. The fishermen's catch on that day was always a bumper, according to Protestant merchant Ewen MacLennan, who tended the store in Na Hànn, the main town of Eriskay.[113]
In the same cause, Father Allan also, "sold his Gaelic manuscripts, the fruit of more than 20 years of collecting, and gave the proceeds to the building fund."[114]
At the same time, according to Amy Murray, "When Father Allan wedded any of his own people, the first round of whisky he served with his own hand at the chapel-house, where also the first reel would be danced. And when thereafter they set forth for the bride's house, the piper playing on before, Father Allan went in with them, to make the night of it, and to see that the bottle made only so many rounds (deasal) and no more. And if by any chance the dancing flagged, I have heard say that Father Allan's Suas e! ('Up with it!') was louder than any. No quarrel had he with the piper nor with the seannachaidh, nor even with whisky in moderation. 'We know how necessary it is for our poor people to be happy', I have heard him say."[115]
In May 1905, Fr. MacDonald wrote to his friend from Royal Scots College, Fr. George Henderson, "I am in better health than when I saw you last, and as happy as a king. The Bishop offered me charge of Fort William, for which I thanked him. I told him I had much sooner stay where I was, and I was left in peace."[116]
A TridentineRequiem Mass was offered for his soul at St. Michael's Church by Fr. Allan MacDonald's first cousin, Canon Alexander MacKintosh (1853–1922),[117] and was attended by 21 priests, many of Father Allan MacDonald's friends, and the whole population of the island. Father Allan had already chosen a cemetery plot for himself near the church and facing the Sound of Barra, cleared it of nettles, and fenced the plot off with driftwood. He had said, "Let me be buried amongst my dead and near to my living people, that I may be near them, and that they and I may rise together on Judgment Day."[118]
After the Requiem, Father Allan's coffin was carried from Am Rubha Bàn to the cemetery plot he had chosen. The coffin was followed by the 21 priests, who were followed by the weeping people of the island. One of the attendees later recalled that it was the last funeral in which the tradition of Keening, or Coronach, was used in the Hebrides. After Father Allan's coffin was lowered into the ground, the weeping Catholics of Eriskay pushed aside the gravediggers and personally refilled the grave themselves by each picking up handfuls of soil at a time.[118][119]
Aside from his younger brother Ronald, Fr. Allan MacDonald was also survived by his two married younger sisters, Mrs. Charlotte McHardy of Helensburgh, the wife of a policeman, and Mrs. Elizabeth MacInnes of Anderston. According to a 14 October 1905 report in the Glasgow Observer, all three surviving siblings were present in Eriskay for Fr Allan's Requiem Mass and burial.[120]
By the 1930s, Elizabeth MacInnes' daughter, Margaret "Meg" MacInnes, had become well known as a Gaelic traditional singer. Until her death c.1947, MacInnes regularly visited Eriskay, where she was locally regarded as Fr. Allan's heir.[120]
In addition to offering the Requiem Mass, Canon MacKintosh wrote and published an obituary for his late cousin, "which has provided the basis for all subsequent biography."[117]
In 1909, a CelticHigh cross was dedicated at Fr. Allan MacDonald's grave in St Michael's parish cemetery. Since July 2001, a mile-long causeway has crossed the Sound of Barra between Eriskay and South Uist, which can be easily driven across, rather than having to be, as in Fr Allan's lifetime, crossed by small and easily capsized fishing boats.[121] Furthermore, the site of the 1852 stone and thatch chapel where Fr Allan first offered Mass during his earliest visits to Eriskay is now a Marian shrine where a statue of Our Lady of Fatima stands overlooking the Sound of Barra.
Folklore, dictionary, and folksong collections
The hymnal
MacDonald began collecting folklore when he was assigned to Oban shortly after his ordination. From Donald MacLeod, a fisherman and parishioner of St Columba's Cathedral from the Isle of Eigg, Fr. MacDonald collected multiple Catholic hymns in Scottish Gaelic.[122] He supplemented these with several of his own compositions and translations and anonymously published a Gaelic hymnal in 1893.[123]
In his scholarly paper The Sources of the Gaelic Hymnal, 1893, John Lorne Campbell identified the unnamed authors of 63 of the hymns published in Fr. Allan's hymnal. Campbell also concluded that 18 of those hymns were either literary translations or original works by Father Allan himself. The hymnal also included, however, three hymns by Bishop John Chisholm (1752-1814), six hymns by Sìleas na Ceapaich (c.1660-c.1712), multiple hymns and Gaelic prayers collected by Colin Chisholm from the oral tradition of Strathglass and previously published in the Transactions of the Gaelic Society of Inverness, and further contributions, many of them translations or imitations of Latin chants and religious poetry, by multiple outlawed "heather priests" during the Penal Laws.[124]
One of the hymnal's most important contributions from the oral tradition to Scottish traditional music was by former Highland "heather priest" and Australian missionary Fr Ranald Rankin (c.1785-1863); the Scottish Gaelic Christmas Day hymn Tàladh Chrìosda, which is meant as the Blessed Virgin's lullaby to the Christ Child. A deeply moved American ethnomusicologist Amy Murray once heard the lullaby being sung from the choir loft of St Michael's Church in Eriskay and asked Father Allan whether it was another of his translations of Gregorian chant. Fr. MacDonald made a face and admitted that he had transcribed the music and lyrics after hearing the lullaby sung by traditional singers inside a ceilidh house and had included both in his hymnal. Fr. MacDonald admitted, however, to preferring the now lost way it had previously been sung and expressed a belief that its adaptation to choral performance at Mass had harmed the lullaby significantly.[125] The same hymn was popularised throughout the Anglosphere during the early 20th century by Marjory Kennedy-Fraser as an art song with translated lyrics and the title The Christ-Child's Lullaby.
Fr. MacDonald had similarly harsh criticism of the choral and art song-style arrangements of Gaelic songs usually performed at both local Mòds and the Royal National Mòd, a language revival festival modelled after the Welsh Eisteddfod tradition, during their Victorian era inception. This was because, according to Maighstir Ailein, the new musical performance style was based on "collections noted both on the staff and in Tonic Sol-Fa, with of course all the twists and turns cut out".[126]
The effort to make Celtic traditional music conform to a radically different tradition, according to Fr. MacDonald, had made the Gaelic songs performed at the Mòds and even in the churches sound, "As though you were to fit a statue into a box by taking off the nose and ears."[128][126]
The dictionary
Father Allan's notebooks also included a detailed dictionary of Scottish Gaelic terms that were in serious danger of permanently falling out of use and having their traditional meanings forgotten. Father Allan's library included many rare volumes of Celtic mythology, Scottish Gaelic folksong collections, and 17th and 18th century Bardic poetry, which he had realized were often filled with words and expressions that did not appear and were not defined in any existing Scottish Gaelic dictionary. Fr Allan had an advantage over anyone who sought to learn these words and expressions today, as many of his parishioners were elderly Gaelic-monoglot-speakers who had been born before the 1815 Battle of Waterloo and who had personally lived through the Highland Clearances. As a result, Fr Allan often asked these elderly tradition bearers to clarify the meaning of words and expressions that had gone out of use, and then wrote careful and detailed definitions in his notebooks, while also writing down the names of his informants.[129]
Writing in 1953, John Lorne Campbell had very high praise for Fr Allan's work as a lexicographer, "Every aspect of Hebridean life is illustrated by this collection. From it can be obtained an idea of the vivid, concrete and epigrammatical speech of nineteenth-century Hebridean Gaelic-speakers, of their customs, habits and work, of their strong religious sense and their keen observation of the animals and plants around them; from it can be gained an insight into the wealth of folklore and oral tradition which the Gaels preserved in spite of poverty, oppression and the official persecution of their language, the tradition which lay behind their thoughts and provided so many allusions in their everyday conversation."[130]
With the help of multiple typists, Campbell edited the dictionary for publication by, among other things, putting the entries into alphabetical order. The first edition of the dictionary was published in Dublin in 1958 and has since been described as an invaluable resource for Celtic studies, the Scottish Gaelic language, and its literature.
During an interview in the 2010s, Catriona Black commented about the resulting dictionary, "I love the words. They are really beautiful and refer to really specific incidents. They can be quite daft - there is a sense of humour there. They often gently mock people."[131]
When Catriona Black travelled to Eriskay, she recalled, “I was taken around the homes of some of the older native speakers and from 50 words, only around 20 were recognised. Some of them are still going strong but many others have fallen out of use.” Black accordingly decided to revive their usage by publishing the lavishly illustrated book Sly Cooking: 42 Irresistible Gaelic Words in 2017.[131]
The notebooks
Following his assignment to St. Peter's Church in South Uist, Fr. Allan's mentor, Fr. Alexander Campbell (1820-1893), urged him to continue his collecting work and to pay close attention to the Hebridean mythology and folklore of South Uist. Fr. Campbell, who had assisted legendary folklorist Alexander Carmichael collect what was published in Carmina Gadelica, often used to tell Fr. Allan MacDonald, "My boy, when you've ploughed what I've harrowed, you'll believe more things."[75]
Fr. MacDonald, a lifelong admirer of the Jacobite movement, was an expert in the history of the Jacobite rising of 1745. His manuscripts are still preserved and, although unpublished, remain a rich source of Scottish mythology and history.
According to John Lorne Campbell, "His folklore collections, much of which have still to be published, run to hundreds of thousands of words, probably the greatest collection of folklore connected with one definite locality ever made by one person. He enjoyed the friendship and respect of many noted scholars in Scotland and Ireland who did not hesitate to ask him frequently the kind of questions that can only be answered by the man on the spot. He left, amongst other things, a vocabulary of South Uist Gaelic and a short diary in Gaelic, which has been printed in the quarterly magazine Gairm, and many original poems."[68]
Fr. MacDonald's notebook titled "Strange Things" supplied the vast majority of the fieldwork that was published by Ada Goodrich Freer, who was commissioned to investigate Hebridean mythology and folklore about second sight by the Society for Psychical Research in 1894–1895. Goodrich Freer deliberately distorted the materials in Fr Allan's notebook to fit her preconceived agenda and then published them under own name, in the journal Folklore. She gave almost no credit to Fr. MacDonald, for which she received very harsh criticism from both Dr. George Henderson and Alexander Carmichael.[133]
After the posthumous recovery of Father Allan's diary and notebooks, John Lorne Campbell also became aware who had supplied almost all of Goodrich Freer's research, without the proper credit or acknowledgement. According to Ray Perman, "Reading through the diaries, John found several references to work Fr Allan was doing to provide material for Miss Freer's lectures, sometimes working late to meet her deadlines at the expense of his own failing health. With painstaking thoroughness, John and Sheila Lockett went through Ada Goodrich Freer's lectures, papers, and book and compared them against Fr Allan's notebooks. They discovered at least two dozen instances of outright plagiarism, sometimes of extensive passages with only small changes of words. Sometimes she blatantly misrepresented his findings. To support her argument that 'second sight' existed on the islands, she reproduced his retellings of folk memories as if they had happened recently. Where he added qualifications, she substituted certainties."[134]
When John Lorne Campbell went public with a 1958 article published by the University of Edinburgh, Campbell's findings were, "not universally well-received. Despite the evidence, some academics and folklorists believed that John had overstepped the bonds of decency in attacking the reputation of a dead women. He countered by arguing that only be destroying Miss Freer's reputation could he rescue that of Fr Allan, whose notes had been plundered to such an extent that the publication of his own work had been stifled. To add insult to injury, Miss Freer had claimed copyright of the material in her book and papers."[134]
According to his biographer Ray Perman, "[John Lorne Campbell] never forgot Ada Goodrich-Freer and how she had betrayed Fr Allan. In 1968 he collaborated with Dr Trevor Hall, who had previously written about the Society for Psychical Research which had employed Miss Freer, and together they published Strange Things, which reproduced John's article and reprinted Fr Allan's original notebook of that title and contained a thorough demolition of Miss Freer's character, exposing her as a fantasist, charlatan and habitual liar."[135]
Original literary work
Background to composition
According to Roger Hutchinson, the life of a 19th century priest in the Western Islands was a solitary one, particularly for, "young men who had travelled widely and studied deeply". As Catholic islands such as South Uist and Barra had, "no lending libraries, no scientific and literary associations, very few newspapers, and only occasional mail", parish priests of the era needed to find personal hobbies. Some priests hunted and fished, others played football, shinty, chess, or card games. Others, like Fr. MacDonald, collected from the local oral tradition and wrote poetry. For this reason, Fr. MacDonald later wrote about two young men studying for the priesthood, "It would be satisfactory to know that each of them had a liking for some bye-study. Such a study is a lifelong joy and recreation, and needed where one is isolated."[136]
Also according to Amy Murray, MacDonald was aware of the Celtic Twilightliterary movement among English-language poets and writers such as William Butler Yeats, but felt little or no affinity or enthusiasm for them. Murray later wrote that Fr Allan, "had rather Mac Mhaighstir Alasdair and Sinclair's Òrainaiche than all the English poets put together, and the Neo-Celts forbye". With the exceptions of Neil Munro and Padraic Colum, whose writings he admired, Fr Allan would always say about other Celtic Twilight writers, "Yes, - that's very pretty. But it doesn't appeal to me."[138]
Murray further recalled that when she brought up "Celtic Gloom", the then common stereotype that speakers of Celtic languages are invariably melancholy, to Fr Allan, the latter's housekeeper, Miss Campbell, piped up and asked, "What's that?" Father Allan explained, "It's something an Englishman's writing about us". Miss Campbell replied, "How does he know? What does he know about us anyhow?"[139]
Ronald Black has praised Father Allan's religious poem Adhram Thu, Adhbhar Mo Bhith ("I Worship You, O Cause of My Being") as, "A powerful hymn of the St. Patrick's Breastplate type."[141]
According to John Lorne Campbell, "He was quick to see the immense interest, both religious and secular, of the vast but sometimes ignorantly despised Gaelic oral tradition, of which Uist was then, as it is now, the main storehouse, and his efforts to rescue what he could from the danger of oblivion and to incorporate the traditional religious material into modern devotional literature were worthy of the greatest praise."[68]
For this reason, Fr MacDonald's original religious poetry was also made as an effort to fill gaps in the oral tradition of the Outer Hebrides. For example, Fr. MacDonald was told that a catechism in Gaelic oral poetry had been routinely memorized before Catholic Emancipation in 1829 by the children of South Uist. As no one could be found who could still recite the missing catechism to him from memory, Fr. MacDonald decided to recreate it instead of transcribing it. He accordingly composed a series of "didactic hymns", which are both a translation into Gaelic and a versification of A Catechism of Christian Doctrine, the famous "Penny Catechism" by Bishop Richard Challoner.[149]
For example, while composing the song-poem An Eaglais ("The Church"), Fr. MacDonald drew upon the ancient metaphor of the Catholic Church as the Barque of St. Peter, adapted it to the culture of the Outer Hebrides, and reimagined Jesus Christ as a Hebridean shipwright. Furthermore, Fr. MacDonald, who was always interested in adapting the traditions of Gaelic oral literature to religious instruction, composed this poem after the style of a Waulking song.[150]
Moreover, as both a musical accompaniment for Low Mass and as an alternative to Calvinist worship, which retains in the Gàidhealtachd the 16th century practice of exclusive and unaccompanied Gaelic psalm singing in a 16th-century form called precenting the line, Fr. MacDonald composed a series of sung Gaelic paraphrases of Catholic doctrine about what is taking place during the Tridentine Mass. These paraphrases continued to be routinely sung during Mass upon Benbecula, Barra, South Uist and Eriskay until the aftermath of the Second Vatican Council. Even though the same basic melodies were used by Catholic Gaels on every island, each parish developed its own distinctive style of singing them.[151]
Fr. Mark Dilworth, who did not know of this custom, later recalled that when he first said Mass upon South Uist during the 1950s he was shocked to hear the congregation behind him spontaneously break into song. Fr. Dilworth later recalled that he found the custom, "very distracting."[152]
The sung texts and the tunes were both transcribed based on recordings made during the 1970s at St. Peter's Catholic Church in Daliburgh, South Uist. They were published for the first time with musical notation in the 2002 bilingual Mungo Books edition of Fr. Allan MacDonald's poetry and songs.[152]
Secular poetry
However, several secular poems and songs were also composed by him.
For example, in his iconic song poem Eilein na h-Òige ("Island of the Young"), Fr. MacDonald praises the beauty of Eriskay, its wildlife, and the fondness of its people for telling tales from the Fenian Cycle of Celtic mythology inside the ceilidh house. He also commented upon the visits to Eriskay by Saint Columba, Iain Mùideartach, Chief of Clanranald, and Prince Charles Edward Stuart. Fr. MacDonald also denounced the Highland Clearances upon the island, but expressed joy that the crofters had been granted greater rights against the landlords.[153][154]
It might seem both un-pastoral and ungentlemanly of a priest to poke fun at little old ladies, but Amy Murray found that many Gaelic songs with exactly the same themes filled the oral tradition of the Outer Hebrides and were enthusiastically sung inside the ceilidh houses. While writing down the lyrics and music to one such song, Amy Murray told Father Allan, "I don't like this making fun of old women." Father Allan replied, "Why? They like it themselves!"[156]
Fr. Allan MacDonald's poem Banais nan Cambeulach ("The Campbell Wedding"), was composed about the 7 February 1899 marriage of his housekeeper, Kate Campbell, to crofter and fisherman Donald Campbell (Scottish Gaelic: Dòmhnall mac Alastair). Father MacDonald irately skewers Clan Campbell (Scottish Gaelic: clann Diarmuid) for slaughtering his kinfolk during the Massacre of Glencoe and for repeatedly siding against the House of Stuart during the Jacobite risings. He also compared Donald Campbell's marrying his housekeeper to the centuries-old Clan Campbell tradition of cattle raiding, the aftermath of which often left Fr. MacDonald's Clan Donald ancestors similarly destitute.[157]
Campbell (Bent-Mouthed) and Cameron (Bent-Nosed)!"[159]
While the priest further expressed a deep sense of chagrin that the bride and groom would soon be having children and increasing the already surplus global population of Campbells, Fr. MacDonald ended the poem by offering the couple his warmest blessings and good wishes.[157]
According to his biographer Ray Perman, literary scholar John Lorne Campbell shared Father Allan MacDonald's intense distaste for Clan Campbell's alliance with the Whigsingle party state. Campbell also felt contempt for the continued religious persecution of those outside the Established Churches and the government centralization in London that became the long-term legacy of the Campbell alliance with the Whig political party. Therefore, contrary to what one might think, John Lorne Campbell, despite being in some ways very proud of his own family history, was also a great admirer of Father Allan MacDonald's comic poem about the Campbell wedding.[160] Campbell later wrote, however, "The late Ewen MacLennan who kept the shop at Eriskay from 1890 to 1900 and was present at the Campbell wedding, told me he did not recollect its being recited."[161]
Despite their longstanding friendship and shared enthusiasm for conversing together about the great figures of Scottish Gaelic literature, Father Allan also poked fun in at least two surviving poems at Eriskay postmaster and Seanchaidh Dugald MacMillan (Scottish Gaelic: Dùbhgall mac Thormoid). They are his satire of local Samhain customs, An Gaisgeach fo Uidheamh Réitich ("The Hero Equipped for Bethrothal"),[162] and Luinneag an Amadain Bhig ("The Lay of the Little Fool"), which is also a parody of the cliches of epic poetry from the Fenian Cycle of Celtic Mythology by reducing the size of its warrior protagonist to that of Tom Thumb.[163]
Even though he never lived to see it, Father MacDonald's Ceum nam Mìltean ("The March of Thousands"), which describes waking up from a nightmare and feeling a sense of foreboding and gloom about thousands of men marching away to a conflict they will never return from, has been called an eerily prophetic work of war poetry about the loss of an entire generation in the trenches of the First World War. John Lorne Campbell viewed the poem as proof that the oral tradition of South Uist and Eriskay is correct and that Father Allan did in fact have the gift of Second Sight. Ronald Black, on the other hand, is more sceptical and believes that the poem could just as easily be rooted in stories heard in childhood from local veterans of the Napoleonic Wars inside the Fort William pub belonging to the poet-priest's father. Black also believes that the events of the Boer War, which Father Allan was following closely, may have brought these stories back to the forefront of his mind.[165]
Ronald Black has accordingly written that Ceum nam Mìltean deserves to be, "first in any anthology of the poetry of the First World War", and, "would not have been in any way out of place, with regard to style or substance", in Sorley MacLean's groundbreaking 1943 poetry collection Dàin do Eimhir.[19]
In the poem Am Bàs ("Death"), Fr. Allan MacDonald pondered the shortness of life's span, the inevitability of mortality, and how very often death calls upon us unexpectedly. This remains a very popular and oft-recited poem.[166] Father Allan MacDonald's biographer John Lorne Campbell quoted that very poem when referring to the poet-priest's own death.[7] Decades later, John Lorne Campbell's own biographer, Ray Perman, quoted the exact same poem in the context of Campbell's death in 1996.[167]
According to Ronald Black, Fr. MacDonald's secular and comic poetry was never intended to see publication and was only composed, because, "my conclusions are that, as I remarked earlier, Fr. Allan suffered from an extraordinary poetic demon struggling to get out; that just as he never actually delivered Banais nan Caimbeulach at the Campbell Wedding, he probably never revealed Luinneag an Amadain Bhig to its target, but kept it well-hidden in his notebook; and that effusions such as these were symptoms of a major poet in the making. They may have come involuntarily to Fr. Allan in a state of sleep, or between sleeping and waking (perhaps on his sickbed)... An inveterate scribbler, he would have been unable to resist the temptation to write them down. These two poems have nothing to do with social or moral control, over himself or anyone else; they simply represent the bubbling and steaming of a huge literary talent, spilling over and lifting the lid of the pot. Had Father Allan lived out his threescore years and ten, then, the map of Gaelic literature in the twentieth century might have looked very different."[168]
Despite the decades of obscurity that followed his death, interest in Fr. Allan MacDonald continued. In addition to the affectionate stories about him passed down in the oral tradition, Amy Murray's memoir of their friendship, Father Allan's Island, was published with a preface by Padraic Colum in 1920. According to Ray Perman, "Written in an odd - some would say irritating - folksy style, her book was nevertheless an affectionate and not inaccurate portrait of Fr Allan and life on Eriskay at the beginning at the beginning of the twentieth century. It enjoyed considerable success in the United States..."[114]
Shaw later wrote about this life-altering concert, "As a child, I had learned Scots songs and a few of Robert Burns', but these she sang were completely new. To think they had been found in the Hebrides and I had never known anything about them! But there was something wrong, I felt; there was something more to these songs. If I could only go to those far-off islands and hear those singers myself!"[170]
During her first tour of the Highlands and Islands in 1926, Fay-Shaw, who had just read Amy Murray's memoir Father Allan's Island, made a deliberate point of visiting St. Michael's Church upon Eriskay and paying her respects at the grave of Fr. Allan MacDonald.[171]
The primary credit, however, for rescuing Fr. Allan MacDonald from obscurity and restoring both his reputation and importance to Scottish Gaelic literature, must go to Margaret Fay-Shaw's husband, literary scholar and Scottish nationalistJohn Lorne Campbell. Campbell's research into Fr. MacDonald began in 1936, after being asked by Outlook magazine to review the second edition of musicologist Amy Murray's memoir Father Allan's Island.[172] Campbell, despite having been raised in the Scottish Episcopal Church,[173] "was very drawn to Father Allan", about whom he heard very high praise from residents of South Uist, Eriskay, and Barra who had known him.[172]
While reading Amy Murray's memoir, Campbell learned that Fr. MacDonald folklore studies, poetry, and other unpublished writings had filled ten notebooks, many more than Campbell had thought. Campbell then decided to begin a search for them. In 1937, Campbell discovered a Fr. MacDonald notebook entitled Stange Things in his friend Compton Mackenzie's personal library in Barra. Campbell immediately borrowed the notebook and began to transcribe it, his quest for the remaining notebooks was interrupted by the outbreak of the Second World War.[114]
It was only after John Lorne Campbell was received into the Catholic Church inside St. Ninian's Cathedral in Antigonish, Nova Scotia in 1946,[174] however, that his fascination with Fr. Allan MacDonald ripened into an obsession.
According to his biographer Ray Penman, "Over 20 years John was to devote a considerable amount of time and money to tracing the work of Fr. Allan, publishing much of it for the first time, righting wrongs he believed had been done to the priest and writing a short biography. The more he learned of him and read his work, the more he identified with him."[14]
After William J. Watson donated the folklore manuscripts of his father-in-law, the famous CelticistAlexander Carmichael, to the University of Edinburgh Library in 1948, John Lorne Campbell was informed by Prof. Angus McIntosh that the collection included many of Fr Allan's surviving notebooks.[175]
With the help of various friends and the universities of Glasgow and Edinburgh, Campbell succeeded in tracking down the poetry manuscripts, diaries, and detailed folklore collections of Fr. Allan MacDonald, which had been missing and presumed lost since his death in 1905. As word spread, others shared surviving letters to and from Fr Allan. Further detailed research by Campbell about Fr. MacDonald's life, times, and writings, as well as his diary, was similarly collected and housed at Canna, in the Inner Hebrides of Scotland.[176]
According to Ray Penman, "Together they revealed a life's work by a diligent and sensitive man who not only faithfully recorded the stories and songs of others, but himself wrote poetry in Gaelic and English and translated hymns and a Mass into Gaelic. But why had none of this been published under Fr Allan's own name at the time?"[142]
The first collection of Fr. MacDonald's Gaelic verse, Bàrdachd Mghr Ailein: The Gaelic Poems of Fr Allan McDonald of Eriskay (1859–1905), was self published by John Lorne Campbell in 1965. In 1966, future Gaelic literary scholar Ronald Black received a suitcase full of Gaelic books from Dr. Campbell and brought them to Eriskay for sale aboard a ferry from Ludag, South Uist. At the time, Eriskay still had many Scottish Gaelic monoglot speakers who had known Fr. MacDonald personally. Black has since recalled that the poetry book and Campbell's "little blue biography of Father Allan", both accordingly, "sold like hotcakes".[177]
At the urging of Ferdi McDermott of Saint Austin Press,[178] an expanded and bilingual anthology of the priest's Gaelic verse, both religious and secular, was edited by Ronald Black and was published in 2002 by Mungo Books, which was then the Scottish imprint of Saint Austin Press. Ronald Black commented, however, that so much of Fr. MacDonald's poetry remains unpublished that the Mungo Books edition could easily have been twice as long.
Comann Eachdraidh Eirisgeidh ("The Eriskay Historical Society") was established in 2010 and, as of 2021, had recently purchased the island's schoolhouse, which had been closed down since 2013, to turn it into a local history and heritage museum. In honour of Fr. Allan MacDonald and his importance to Scottish Gaelic literature, Comann Eachdraidh Eirisgeidh has also established "Maighstir Ailein's Poetry Trail", a hiking trail where particularly scenic locations are accompanied by bilingual and laminated pages in boxes from the priest-poet's famous poem, Eilein na h-Òige ("Isle of Youth").[180]
In popular culture
Fr. Allan MacDonald was the inspiration for the character of Fr. MacCrimmon in Frederic Breton's 1893 novel A Heroine in Homespun and also for Fr. Ludovic in Neil Munro's 1903 novel Children of the Tempest.[181]
In June 2021, vocalist Fergus Munro sang and recorded Father Allan MacDonald's Laoidh mun Nollaig, a Hiberno-Latin to Scottish Gaelic literary translation of the 450 AD Christmas carolA solis ortus cardine by Coelius Sedulius. Ronald Black has written of the same setting, "[T]he Gaelic text is very skillfully constructed to match the stresses of the Latin chant [...] It is hard to think of anyone today who would have enough knowledge of Gaelic, Latin and music to do anything similar."[182][146]
Quotes
Diary entry late December 1897: "At present I have nothing to my credit and some pounds of debt, and I lived as frugally as I could and I didn't buy a book during the year, though I was forced to let slip opportunities of buying desirable books at reasonably reduced prices. Without books, without company... I feel solitary, and to a certain extent left painfully alone and poised somewhere in vacuity."[183]
Diary entry 13 February 1898: (Scottish Gaelic: "Sìde chorrach ghruamach, Mar bu dual dhith 'san Fhaoilleach Sìoban geal nam bruach 'Ga fhuadach feadh an t-saoghail, Marcan-sìne luaithreach 'Na ruaig thar a' chaolais, Sgrath is sgliot 'gam fuasgladh Le luathbheum na gaoithe. Frasan garbh a tuath Toirt crathadh air gach stuagh, Clachan meallain cruaidh A bheumadh barr nan cluas; Daoine laithte fuar, Nach fhaod iad sealltuinn bhuap', A stigh an oir a' luaith 'Gan caibhleachadh. Ceann na beinn' ud shuas Air a shuaineadh 'san anart, Bho na mharbhadh leis an fhuachd Na bha bhuadhannan oirr' an ceangal; Chaill i gu buileach a tuar, Thàinig suain a' bhàis 'na caraibh, 'S chan-eil coltas oirre gluasad, Mur fuasgail am blàths a h-anail.")[68] "Rough, gloomy weather, as is usual in early February; white spindrift off the sandbanks driven everywhere; spray like ashes driven across the Sound; sod and slate loosened by the quick blows of the wind. Fierce squalls from the north shaking every gable, hard hailstones which would cut the top of one's ears, men so chilled with cold that they cannot look outside huddled indoors at the edge of the ashes. The head of yonder hill above is sheathed in a shroud, since the cold has killed her natural virtues. She has lost her appearance entirely, the sleep of death has come on her, and there is no likelihood of her moving until the warmth of spring unbinds her."[184]
Diary entry 22 February 1898: "Read Rob Donn for vocabulary purposes. His vocabulary is more valuable than his poetry. His subjects are often enough coarse and treated coarsely. His reputation is greater than his merits. I should never dream of comparing him with W. Ross or Alasdair. Even Alein Dall is superior to him in rhyme, rhythm, and humour... Took up W. Ross and read pieces. His vocabulary has not so many strange words as Rob Donn's Reay Country Gaelic... He makes you feel with him and for him. Pity for the language that he died so young."[17]
Diary entry 25 March 1898: (Scottish Gaelic: "Là 'Eill-Moire na h-Eill-Pàdruig, Latha 's uaisle thig no thàinig. Cóig bliadhna fichead an diugh o'n dh'eug m'athair, 's chuir mi suas an ìobairt le anam. A' ghaoth 'n earthuath a' leantail roimpe.") "Our Lady's Day of St Patrick's, The noblest day that has been or will come. Twenty-five years since my father died, and I offered up the sacrifice of the Mass for his soul. The north-east wind blows on."[185]
Published works
Published anonymously (1889), Laoidhean Caitliceach airson Chloine, Oban, republished 1936.[186]
Published anonymously (1893), Comh-Chruinneachadh de Laoidhean Spioradail, Oban. Contains Gaelic hymns, like Tàladh Chrìosda, which were collected from the oral tradition, as well as original hymns and literary translations by Fr. MacDonald.[186]
Edited and transcribed by John Lorne Campbell (1965), Bàrdachd Mhgr Ailein: The Gaelic Poems of Fr Allan McDonald of Eriskay (1859–1905), T & A. Constable, Edinburgh. [CH2/1/1/13][186]
Eilein na h-Òige; The Poems of Fr. Allan MacDonald, Edited by Ronald Black, Mungo Books, Glasgow, 2002.
References
^ abEdited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 1–2.
^ abKeith Norman MacDonald (1900), Macdonald Bards, Edinburgh. Page 70.
^ abEffie Rankin (2004), As a' Braighe/Beyond the Braes: The Gaelic Songs of Allan the Ridge MacDonald, Cape Breton University Press. Page 49.
^Roger Hutchinson (2010), Father Allan: The Life and Legacy of a Hebridean Priest, Birlinn Limited. Pages 3-18.
^Roger Hutchinson (2010), Father Allan: The Life and Legacy of a Hebridean Priest, Birlinn Limited. Pages 41-66.
^Roger Hutchinson (2010), Father Allan: The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 67-73.
^ abRoger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 73.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 75.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Pages 95-96.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Page 10.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Pages 9-10.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Pages 14-15.
^ abRoger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 96.
^Ronald Black (1999), An Tuil: Anthology of 20th Century Scottish Gaelic Verse, p. 787.
^ Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 75.
^Tanner, Marcus (2004). The Last of the Celts. Yale University Press. pp. 38–39. ISBN9780300104646.
^ Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 75.
^ abRoger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 89.
^ abRoger Hutchinson (2010), Father Allan: The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 97.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Page xviii.
^Roger Hutchinson (2010), Father Allan: The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 82.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 83.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Pages xviii – xix.
^Ray Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Page 158.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Page 1.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Page xix.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Page 6.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 101.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Pages 101-102.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 112-113.
^ abEdited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 9.
^Amy Murray (1920), Father Allan's Island, Page 212.
^Amy Murray (1920), Father Allan's Island, Pages 213-213.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 111-112.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 8-9.
^ abFrederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Page 41.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Pages 126-129.
^ abRoger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 129.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 127.
^Amy Murray (1920), Father Allan's Island, Page 213.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Pages 34–35.
^ abFrederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Page 35.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Pages 35-36.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 107.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 130.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 136.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Pages 40-41.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Schoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Pages 116–117.
^Frederick G. Rea (1997), A School in South Uist: Reminiscences of a Hebridean Scoolmaster, 1890–1913, edited and with an introduction by John Lorne Campbell, Birlinn Limited. Page 117.
^ abcRay Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Page 159.
^Amy Murray (1920), Father Allan's Island, Harcourt, Brace and Howe, New York City. Page 179.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 51.
^ abEdited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 3.
^ abRoger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 191.
^Odo Blundell (1917), The Catholic Highlands of Scotland, Volume II, p. 61.
^ abEdited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 9–10.
^Thomson, Derick S. The Companion to Gaelic Scotland, (Blackwell Reference 1987), page 165, ISBN0-631-15578-3
^Chapman, Malcolm (1978). The Gaelic vision in Scottish culture. Taylor & Francis. p. 132. ISBN0-85664-752-7.
^ abRay Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Page 163.
^Ray Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Page 164.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 78.
^Amy Murray (1920), Father Allan's Island, Pages 193-194.
^Amy Murray (1920), Father Allan's Island, Pages 194-195.
^Amy Murray (1920), Father Allan's Island, Page 139.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 32.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 140-143, 365.
^ abRay Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Page 160.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 304–309.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 314–319.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 318–321.
^ abEdited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 312–313.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 314–315.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 322–323.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 29.
^Edited by Donald E. Meek (2019), The Wiles of the World Caran an t-Saohgail: Anthology of 19th-century Scottish Gaelic Verse, Birlinn Limited. Pages 288–293, 444.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 90–101, 488–491.
^ abEdited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 488.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 172-185.
^Edited by Donald E. Meek (2019), The Wiles of the World Caran an t-Saohgail: Anthology of 19th-century Scottish Gaelic Verse, Birlinn Limited. Pages 24–31, 397–399.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press, Glasgow. Pages 41–43, 132–135, 142–149, 154–164.
^Amy Murray (1920), Father Allan's Island, Harcourt, Brace and Howe, New York City. Page 175.
^ abEdited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 234–243, 400–403.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 236.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 237.
^Ray Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Page 156-157.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 43.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 256-271, 410-416.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 274-283, 417-423.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 45.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 288-289, 425-429.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 290-293, 428-429.
^Ray Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Page 219.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Pages 46-47.
^Ray Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Pages 49-50.
^Margaret Fay Shaw (1999), From the Alleghenies to the Hebrides, Birlinn Limited. Page 26.
^Ray Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Pages 50–52.
^ abRay Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Page 156.
^Ray Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Pages 1–23.
^Ray Perman (2013), The Man Who Gave Away His Island: A Life of John Lorne Campbell, Birlinn Limited. Pages 115–116.
^Roger Hutchinson (2010), The Life and Legacy of a Hebridean Priest, Birlinn Limited. Page 109.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press, Glasgow. Page 66.
^Edited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press, Glasgow. Page 1.
^ abcEdited by Ronald Black (2002), Eilein na h-Òige: The Poems of Fr. Allan MacDonald, Mungo Press. Page 503.
Further reading
Books
Campbell, John Lorne; Hall, Trevor H. (1968). Strange things: the story of Fr. Allan McDonald, Ada Goodrich Freer, and the Society for Psychical Research's enquiry into Highland second sight. Birlinn. ISBN1-84158-458-4.
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