An Drochaid Eadarainn Tha i seo 'na làraich-lìn a sholaraicheas dorust fosgailte do dhualchas beò na Gàidhlig mar a chìthear, a chluinnear 's a chleachdar a' là an-diugh ann an Gàidhealtachd na h-Albann Nuaidh.
'S ann leis na mìltean dhe na Gàidheil a tha còmhnaidh ann an coimhearsnachdan Gàidhlig air feadh Alba Nuaidh a bhios an dùthchas beò air a chumail suas agus air a thoirt seachad bho ghlùin gu glùn.
Ged a tha an dùthchas seo ri chluinnteil 's ri fhaicinn ann an ceàrnaidhean Gàidhealach na h-Albann Nuaidh chun a’ là an diugh, tha e suidhichte gu domhainn ann an eachdraidh na Roinn Eòrpa. Tràth 's an naoidheamh linn deug, thànaig a' sluagh anall à taobh siar na h-Albann (neo an t-Seann Dùthaich, mar a their iad) gus beatha ùr a dheanadh dhaibh p-fhéin. Bochd 's gu robh iad ris an t-saoghal, thug iad leo’ dìleab gun choimeas ann am beul-aithris, cho math ri sgilean is buadhannan eile.
Bha 's tha a' stòras beòil seo cho farsaing ri beatha laitheil gach duine, a’ gabhail astaigh òran do gach seòrsa; sgeulachdan fada, naidheachdan goirid is eachdraidhean ionadail; sheanfhaclan is ghnàthasan cainnte; ghiseagan is mhanaidhean 's buidseachd; ceòl na pìobadh 's na fìdhleadh; danns, agus móran eile.
(Bho thùs agus fhathast, 's e bhith beò 's an dùthchas as moth' a bheir tlachd is toileachas do Ghàidheil an taobh seo, 's tha buaidh na beul-aithris air an taobh shòisealta dheth aig teis meadhan am beatha, gu h-àraid anns na coimhearsnachdan. Anns gach sgìre, le bhith tighinn cruinn gu tric anns na taighean céilidh, bidh na ceangailichean daingeann 'gan cumail suas, agus beatha fhosgailte a’ sìor ùrachadh 's am bi gach neach a' gabhail pàirt, eadar sean is òg.
'S e saoghal neo-fhoirmeil a th' ann, a bhith a’ gabhail, a’ togail 's ag innse òran, sgeulachd is ceòl, 's tha an t-òran 's a' cuideachd mun cuairt riamh air a bhith 'nan dhuais fhéin. Tha na sgilean seo air an cumail suas ann am ficheadan do choimhearsnachdan ionadail, taing do bhàigh is càirdeas fosgarra nan taighean céilidh a bha cho bitheanta anuas chun a' là an diugh. Mar a thuirt an sgeulaiche fhéin mu àm òige, ‘Bha iad aonaichte nam feòil 's nan spiorad’.
Gun teagamh tha an aonachd sin ri fhaighinn taobh astaigh an dualchais fhéin. Chan eil saoghal na beul-aithris Ghàidhlig ri sgaradh 'na chaoban mar a dheante ann an oilthighean an t-saoghail mhóir; tha gach pàirt dhe dlùth-fhuaighte ris a’ chòrr. 'S an taigh chéilidh 's minic a chualas naidheachd an cois òrain a dheanadh soilleir dha 'n luchd éisdeachd cuid dhe na ceathramhan, 's gheobhte òrain a fhreagradh do cheòl mór air a’ phìob.
Bha feadhainn ann a fhuair cliù air thàilleabh an cuid sgilean - Raghnall Mór MacIllFhaolain agus Màiri Alasdair Raghnaill a thaobh fhìdhleireachd; Calum Thormaid Chaluim 's Lachlann Dhòmhnaill Nìll a thaobh òran; Eòs Nìll Bhig a thaobh sgeulachd – ach thathas ag amharc orra an còmhnaidh mar phàirt dhe 'n t-sluagh.
Tha cuid mhór dhe na h-àiteachan air an nòs àraid a chumail nan dualchas beò, dìreach mar a ghléidh iad an dualchainntean 's a' Ghàidhlig. Aig a’ cheart àm, thro na ginealaichean agus fairis air dà cheud bliadhna gheobhar blas ùr, sònraichte, nàdarra air na h-ealain seo, còmhla ri òrain is puirt ùra a rinneadh 's an dùthaich seo 's a bheil beòthalachd is loinn.)
Neach-aithris: Seumas Watson
Throughout Nova Scotia the living folklore of the Gaelic communities has been maintained by the thousands of Gaels living there, and passed on over generations.
This heritage, which may be seen and heard in the Gaelic areas of the province to this day, is deeply rooted in the cultural history of Western Europe. Early in the 19th century Gaels immigrated from the West Coast of Scotland (or the Old Country, as many here call it) in order to establish a new life for themselves. Poor as they were in worldly goods, they did bring with them a folklore legacy without parallel, along with many other skills and assets.
This verbal and musical heritage has been as wide as the daily life of the communities, and includes songs of all kinds; long tales, short anecdotes and legends; proverbs and expressions; supernatural belief, forerunners and witch lore; pipe and fiddle music; dance, and much more.
From the very beginning, living within their tradition has been what provides the most pleasure for Gaels in the region, and the effects of the folk tradition reach to the very center of their lives, particularly within the rural communities. In every region, as people gather in the ceilidh houses, important social bonds are maintained and an open and accessible community life is constantly renewed in which everyone, young and old, participates.
The singing, reciting, and learning of songs, tales and music is an informal process, and song together with the social occasion have always been considered to be sufficient reward in themselves. These skills are retained in scores of the rural settlements, thanks to the generous goodwill of the céilidh houses that has been so widespread down to our time. As one storyteller said concerning his youth, ‘They were united in spirit and united in the flesh’.
Certainly, that sense of unity can be found within the oral tradition itself. Gaelic folklore cannot be divided into units as would be the practice in mainstream universities; every part of it is intimately related to every other part. In the céilidh houses, you would often hear a story accompanying a song, making clear to the audience the story behind the verses, and there is a repertoire of songs corresponding to the big tunes on the bagpipe.
Some individuals acquired a vast reputation for their performance skills – Big Ranald MacLellan and Mary MacDonald for their fiddle playing; Malcolm Angus MacLeod, and Lauchie MacLellan for singing; Joe Neil MacNeil as a storyteller – but their talents have always been regarded as belonging to the people.
Many of the communities have conserved their unique performance styles, just as they have maintained their separate dialects of Gaelic. At the same time over the generations in the two centuries since the time of settlement, a new and distinctive quality has emerged in verbal and musical performances, together with lively songs and tunes composed in the province.
B' ann aig an t- seachdamh mac dhe 'n t-seachdamh mac a tha comasan neo-ghnàthaichte gus leigheasan a dheanamh. Anns a’ phìos seo, tha Tomaidh Peigi a' gabhail naidheachd mu sheanmhair a bha `na seachdamh nighean do sheachdamh nighean. Bha an comas aice air dromannan goirt a shlànachadh. Nuair a thigeadh neach gu taigh seanmhair Thomaidh air a robh cràdh `na dhruim, ghabhadh i ceum thar an droma ann an dòigh a chuireadh gu ceart e.
Neach-aithris: Seumas Watson
The seventh son of the seventh son was renowned in Gaelic culture for having extraordinary powers. In this clip, Tommy Peigi tells of his grandmother, the seventh daughter, who had the ability to cure sore backs. Ailing persons would pay Tommy’s grandmother a visit and she would walk across their back in such a way as to bring relief.
Dans la culture gaélique, on disait que le septième enfant possédait des pouvoirs spéciaux. Dans ce clip, Tommy Peigi raconte que sa grand-mère, qui était la septième fille de sa famille, pouvait guérir le mal de dos. Les souffrants lui rendaient visite et elle marchait sur leur dos de façon à soulager leur mal.
Bho chionn bliadhnaichean, bha an seachdamh mac, na a' seachdamh nighean, as an teaghlach, Bha ‘ad ... Uell bha ‘ad air an cur a-mach gun leigh’seadh ‘ad .., uell ag radhainn ghiseagan[?]. Nam faigheadh tu siod ... nam biodh druim fìor ghoirt agad.
Agus bha mo sheanmhair .., ise ... ‘s is' a' seachdamh nighean anns a teaghlach. ‘S bha i, bha mòran tighinn roimpe ‘son leigheas fhaighinn air druim goirt. Ach a’ làtha seo thàinig seann fhear a mhuinntir Smokey shios. bha e ’tighinn a nuas, “far na Coves” far robh iad. Bha rathad math ‘s a' gheamhradh, ach bha e làn pitcheachan, mar a chanadh ‘ad an uair sin. ‘S bha an t-each a bh'aige gu math bragail nuair a thigeadh e gu pitch. Bheireadh e leum 'son faighinn seachad air cleabhar. 'S uair dhe na h-uaireannan, thug e leum ‘s thug e droch spìonadh air druim a’ bhodaich.
Nuair a thàinig e chon an àit' againne, ‘s gann gum b’ urrainn dha ghluasad a-mach as an t-sleighe. Ach bha fhios aige gu robh mo sheanmhair, gu robh i comasach air leigheas a dheanamh airson druim goirt ‘s a leithid siod. Thàinig e `n àirde chon an taighe `s dh'inns e `n t-aobhar gun dànaig e `n àirde. `S thuirt i ris, "Glé mhath. Thig sios air an ùrlar air do mhionach.”
Chaidh esan sios, ‘s thòisich i. `S bha ise na boireannach trom. Bha i ... ma dh’ fhaoidhte gun cothromadh i ... glé mhath seachad air dà cheud pounds. Thòisich i ... dheigheadh i cros air an druim aige, ‘s ligeadh esan “OW!” [às].
Rachadh i air ais, ‘s air adhart. Agus, dheigheadh i air ais ‘s air adhart seachd tursan, agus by God, dh’éirigh e, bha e ‘feuchainn air ceabharan[?] beag ‘s e gabhail stoc ‘s a h-uile dad. By God, dh’ eirich am bodach an àirde ‘s bha e cho friosgail ‘s a bh'e riamh. Ach rinn i leigheas dha no doubt.
Ach tha mi creidsinn gur e a'rud a thachair, gu robh... Tha mi creidsinn gun dug e spìonadh air a dhruim, ‘s chuir i air ais….rudeigin mar a dheanadh chiropractor.
© Cruinneachadh Beul-Aithris Gàidhlig Cheap Breatainn, Sruth nan Gàidheal
Tar-sgrìobhadh: Sgioba a' Phroiseigt 2012
Story of a man cured of a sore back by the seventh daughter of a seventh daughter.
Récit d’un homme guéri d’un mal de dos par la septième fille d’une septième fille.
Rugadh `s thogadh Tomaidh Peigi Thòmais ann am Breton Cove. Nuair a bha Tomaidh seachd bliadhn' a dh’aois, chaochail athair. Chaidh “Tomaidh Peigi” a thoirt air an deaghaidh bàs athar bhon `s e Peigi a bu mhàthair dha. `Na dhuine inbheach, bha e `na shalmair aig Knox Prebyterian ann an Abhainn a’ Chùbair. Thàinig a chuideachd ás na Hearadh. Bha e `na iasgaire fad a bheatha, a bharrachd air a bhi ri saorsainneachd agus tuathanachas. Bha Tomaidh `na bhall `s a' bhuidhinn do sheinneadairean ris an canadh iad, The North Shore Gaelic Singers.
Neach-aithris: Seumas Watson
Tommy Peggy MacDonald was born in Breton Cove, Victoria County. He attended French River Presbyterian Church as a boy. In his adult years, he attended Knox Presbyerian Church in Indian Brook, where he acted as a precentor. At age seven, Tommy’s father passed away, and he became known by his mother’s name, Tommy “Peggy.” Tommy was a fisherman all his life, but also did some farming and carpentry work. His ancestors came from Harris.
Tommy Peggy MacDonald est né à Breton Cove, dans le comté de Victoria. Il fréquentait l’église presbytérienne de French River quand il était jeune. À l’âge adulte, il fréquentait l’église presbytérienne de Knox à Indian Brook, où il était chantre. Le père de Tommy est mort quand il avait sept ans et on lui a alors donné comme surnom le nom de sa mère, « Peggy ». Tommy a été pêcheur toute sa vie, mais il a aussi travaillé à la ferme et dans la menuiserie. Ses ancêtres étaient originaires de Harris.
Anns a’ bhidio seo, tha Màiri ni’n Sheòrais `ic Iain `ic Iain ag innse dhuinn mu dheoghainn seann leigheas airson na fuachd neo fiabhrais. Ghoileadh `ad cairt bho `n chraoibh shirist agus dheanadh `ad tì aiste a bhiodh math do dhuine air a robh a' fuachd. Mar a thuirt Màiri, ged a bha blàs eagalach air, rinn e 'n gnothach!
Neach-aithris: Stéiseag Nic'Illeathain
In this video, Mary MacDonald from Gabarus Lake shares an old cure for colds and fevers. She explains that boiled bark from a cherry tree could be made into a tea that would soothe cold symptoms. She adds – although it tasted awful, it worked!
Dans cette vidéo, Mary MacDonald de Gabarus Lake parle d’un vieux remède pour les rhumes et les fièvres. Elle explique qu’on faisait bouillir de l’écorce de cerisier pour préparer une tisane qui apaisait les symptômes du rhume. Elle ajoute que la tisane avait un goût épouvantable, mais que le remède marchait!
Rugadh Màiri ni’n Sheòrais `ic Iain `ic Iain ann an Léig Ghabrus. Bha a teaghlach làn ciùil; bhiodh a h-athair a’ cluich air a’ bhocsa agus bha a bràthair `na fhidhleir iomraiteach aithnichte. Thàinig a muinntir às Uibhist a Tuath. Tha Màiri toilichte a bhith bruidhinn `s a’ Ghàidhlig fhathast an diugh agus a bhith `g innse naidheachan mu dhéidhinn Léig Ghabhrus nuair a bha i `na nighinn òig.
Neach-aithris: Stéiseag Nic'Illeathain
Mary MacDonald (née MacLean) was born in Gabarus Lake, Cape Breton County. She comes from a musical family; her father played the accordion and her brother was a well-known fiddler in the area. Her ancestors were emigrants from North Uist. Mary still enjoys speaking Gaelic and telling stories about her youth growing up on a farm in Gabarus Lake.
Mary MacDonald (née MacLean) est née à Gabarus Lake, dans le comté du Cap-Breton. Elle est issue d’une famille de musiciens. Son père jouait de l’accordéon et son frère était un violoneux bien connu dans la région. Ses ancêtres ont émigré de North Uist. Mary aime toujours parler le gaélique et raconter des histoires de sa jeunesse à la ferme à Gabarus Lake.
Bha comas leighis aig an t-seachdamh mac, agus nighean, gu h-àraid air galar-craiceann ris an canadh `ad “tinneas a’righ.” Tha Seasag NicLeòid ag innse gun cuireadh an t-seachdamh mac, neo nighean, bonn-airgid ann an uisge a ghlanadh lot an duine bhochd. Dh’fheumadh sin a bhith dèante fad seachd mhadainnean an ceann a’ chéile. `S ann an uair sin a bha a' leigheas ann.
Neach-aithris: Seumas Watson
The seventh son or daughter was known to have special capabilities, including the ability to cure a type of skin disease known as “the king’s evil.” In this recording from Jessie MacLeod, the seventh son or daughter would put a coin in water and use it to clean the sufferer’s infection. This would be done for seven consecutive mornings, at which point the person would be cured. In a similar story from Pictou County, the seventh son recited a charm and drew a sign of a cross on the afflicted person’s chest. Although details varied, the seventh child’s capabilities were never underestimated.
On disait que le septième enfant — fille ou garçon — possédait des pouvoirs spéciaux, dont celui de guérir une sorte de maladie de la peau appelée « King’s evil » (scrofule ou écrouelles). Comme le raconte Jessie MacLeod dans cet enregistrement, le septième enfant de la famille mettait une pièce de monnaie dans l’eau et s’en servait pour nettoyer l’infection du malade. Il faisait cela sept matins de suite et la personne était guérie. Selon un récit semblable du comté de Pictou, le septième fils récitait un charme et faisait une croix sur la poitrine du malade. Les détails varient, mais on ne sous-estimait jamais les pouvoirs du septième enfant.
Tha Oighrig Chùraidh, nach maireann, à Baile na Frangach, ag innse mar a bhìte dèanamh barran leigheis. Rachadh gné àraid do spuing a thrusadh air bàrr stumpaichean `s a' choillidh. Bhathas `ga thoirt sin dhachaidh gus barran a dheanamh dheth. Mar a bu dual dha leithid dhe na leigheasan seo, bhiodh ùrnaigh air a gabhail fhad `s a bha daoin' a' deasachadh a' bharrain.
Neach-aithris: Eamag Dhòmhnallach
This cure, collected from Effie Currie of Frenchvale, Cape Breton County, describes a homemade healing bandage. Fungi found around old stumps were collected, taken home and fashioned into a bandage. As with many remedies of the time, reciting prayers was part of the process.
Ce remède, évoqué par Effie Currie de Frenchvale, dans le comté du Cap-Breton, consiste en un pansement fait maison pour les plaies. On cueillait les champignons qui poussaient autour des vieilles souches, on les rapportait à la maison et on en faisant un bandage. Comme pour de nombreux remèdes de l’époque, il fallait réciter des prières en même temps.
Am boireannach a bha seo, dh’fhaighnich i dé an t-ainm a bh’ air a nighinn. Thug mi dhi an t-ainm, Màiri Ann. Agus bhiodh ‘ad a’ faighinn…chan urra’ mise ‘cantainn dé an t-ainm a bh’ air, chan e snodhach a bh’ ann, cha chreid mi… ach bidh e `fas aig bàrr nan stumpaichean - seann stumpa. Tha e coltach ri dorais bheaga. Agus bha i ga cruinneachadh sin, agus bha i `dol dhachaidh, `s bha i `ga thoirt leath’ na gheobheadh i `seo agus bha i `gabhail ùrnaigh. Chan eil fhios agamsa dé `n ùrnaigh a bha i `gabhail. Agus bha i `cur rud dhe seo ann am poca beag, agus bha i `ga fhuaghal. `S bha i `cur sreang às, bheireadh i dhomh na thuigeadh i fhéin `s chuir a màthair dh’ionnsaigh na h-ighinn e. O, an ceann latha bhiodh an nighean na b’ fheàrr agus gabhaidh `ad - na barrain - eagal, théid eagal a chur orra, neo an leagadh -gu faigheadh iad droch leagadh. Agus sin mar a chuala mise sgeul mu na barrain.
© Cruinneachadh Beul-Aithris Gàidhlig Cheap Breatainn, Sruth nan Gàidheal
Tar-sgrìobhadh: Sgioba a' Phroiseigt 2012
Description of a homemade healing bandage.
Description d’un bandage fait maison.
Chaidh Oighrig Bealag a bhreith ann am Mèinnean Baile Shudnaidh. Aig aois trì bliadhn' deug, thugadh i do dhachaigh ann am Baile nam Frangach far an deach a togail o `n uair sin. Phòs i agus bha triùir chloinne deug do theaghlach aca. Bha i `na bana-seinneadair iomraiteach a bha gu tric air a clàradh.
Neach-aithris: Eamag Dhòmhnallach
Effie Bella Currie was born in Sydney Mines, Cape Breton. At thirteen, she was adopted by a family in Frenchvale and it was there she went on to meet and marry Dougal Currie of MacAdam’s Lake, a neighbouring community in the Hills of Boisdale. Effie and Dougal raised a family of thirteen in a home steeped in the Gaelic tradition. Effie enjoyed music and was a noted Gaelic singer who was often recorded.
Effie Bella Currie est née à Sydney Mines, au Cap-Breton. À l’âge de 13 ans, elle a été adoptée par une famille de Frenchvale et c’est là qu’elle a rencontré Dougal Currie de MacAdams Lake, communauté avoisinante des collines de Boisdale, qu’elle a fini par épouser. Effie et Dougal ont élevé une famille de 13 enfants dans un foyer imprégné de traditions gaéliques. Effie aimait la musique et était une chanteuse gaélique notoire, qu’on a souvent enregistrée.
Bha fios aig Seonaidh mac Aonghais Thòmais mun a’ leigheas seo air an triùthaich. Thugadh bainne làireadh do neach tinn air a robh an trìùthach mar dheoch a's a robh faochadh. Bha fhios aig Seonaidh air roinn do leigheasan eile a chleachdadh stuth a ghabhadh faighinn air a’ bhaile, goirid do làimh.
Neach-aithris: Seumas Watson
Johnny White of Northeast Mabou told of this remedy for whooping cough. The afflicted individual would be given mare’s milk as a soothing drink to settle the symptoms. Many of Johnny’s cures were made using items found on the farm.
C’est Johnny White de Northeast Mabou qui parlait de ce remède contre la coqueluche. Le malade boit du lait de jument, qui a un effet calmant et apaise les symptômes de la maladie. Bon nombre des remèdes de Johnny étaient à base d’ingrédients disponibles à la ferme.
Rugadh is dh’àraicheadh Iain mac Aonghais Thòmais shuas air Ceap Mhàbu. `S ann às Àrasaig na h-Albann a bha pàirt dhe chuideachd. Dh' fhuirich e gu h-àrd air Cnoc nan Doileach far a robh e `na thuathanach. `Nan daoine sìobhalta, còire, dheanadh e fhéin `s a bhean, Mórag (Sara ni’n Uilleim Dhòmhnaill aig Màiri), toileachas mór ri luchd-céilidh fhaicinn air a’ starsaich.
Neach-aithris: Seumas Watson
Johnny White was born in Cape Mabou, where his Arisaig ancestors settled. Johnny went on to run an independent farm on Doyle’s Hill, where his family continues to reside today. Johnny welcomed visitors openly, alongside his wife Sarah.
Johnny White est né à Cape Mabou, où ses ancêtres d’Arisaig se sont établis. Il s’est lancé dans l’exploitation d’une ferme indépendante à Doyle’s Hill, où sa famille réside toujours aujourd’hui. Johnny accueillait les visiteurs à bras ouverts, tout comme sa femme Sarah.
An Drochaid Eadarainn Tha i seo 'na làraich-lìn a sholaraicheas dorust fosgailte do dhualchas beò na Gàidhlig mar a chìthear, a chluinnear 's a chleachdar a' là an-diugh ann an Gàidhealtachd na h-Albann Nuaidh.