Search

This article examines a Gaelic song written in 1816 in St. Lucia by a Scottish Gaelic-speaking army officer from Argyll, Dugald MacNicol (1791-1844), sketching MacNicol's life and military career in the Caribbean, in the Royal West Indian Rangers and later in the 1st Royals (Royal Scots Regiment), placing the song in relation to other Gaelic poems of emigration and exile, and printing a newly-edited text of MacNicol's song alongside the authors' English translation.

Ossian scholarship has moved beyond questions of forgery and authenticity to consider the poems’ international influence as a founding text of European Romanticism. Building on recent work in translation studies, this essay considers Ossian as the first substantial attempt to translate Gaelic poetry into English, exploring Macpherson’s relationship to his Gaelic sources, and his rejection of contemporary 18th century anglophone translation codes. Influenced by the theories of Hugh Blair and other members of the Scottish Enlightenment, Macpherson rendered traditional Gaelic heroic ballads in a highly figurative prose poetry, couched in the language of the sublime and the primitive. In conclusion, the essay turns to the posthumously published ‘Gaelic’ Ossian which turns out to be largely a back-translation of the 1760’s ‘English’ text. Yet Macpherson stimulated interest in Gaelic culture at a time of crisis, and his ‘foreignizing’ effect created an influential translation paradigm for Gaelic poetry and culture.

No abstract available.

If Ossian validated the Highland landscape for eighteenth-century tourists, the landscape, in turn, seemed to authenticate poems whose authenticity never ceased to be doubted; but text and topography alike ran the risk of dissolving into insubstantiality. Many tourists cited ‘local tradition’ in order to embroider existing (or to invent new) Fingalian place-names. Ranging over a wide variety of eighteenth-century travel-writers, this article casts new light on the relations between Ossian, travel-writing and Highland topography. It concludes by discussing the ‘fieldwork’ tradition of Ossianic tourism after 1800, which sought out local tradition bearers, rather than attempting to authenticate Macpherson's ‘translations’.