John Lorne Campbell
John Lorne CampbellFRSELLD OBE (Scottish Gaelic:Iain Latharna Caimbeul) (1 October 1906 – 25 April 1996) was aScottishhistorian,farmer,environmentalistandfolklorist,and recognizedscholarof bothCeltic studiesandScottish Gaelic literature.
Early life
[edit]![](https://upload.wikimedia.org/wikipedia/en/thumb/6/6f/Inverneill_House.jpg/220px-Inverneill_House.jpg)
According to his biographer, Ray Perman, the family of John Lorne Campbell claimed descent from theClan CampbelltacksmenofCraignish(Scottish Gaelic:Mac Dúbhghaill Creaginnis, Clan Tearlach), through a son of disinherited 16th century heir Tearlach Mòr. According to Penman, however, there is no documentary proof that the son of Tearlach Mòr ever existed.[1]
The family is known, however, to have risen from modest beginnings due to the successful career "in trade" and in theBritish Armyof General SirArchibald Campbell,by whom the family estate at Inverneill was originally purchased, during both theSeven Years' Warand theAmerican War of Independence.Despite his own descent from the General's younger brother Duncan, John Lorne Campbell always referred to Sir Archibald in later years as his "honoured ancestor" and kept a portrait of him hanging inside Canna House. Sir Archibald's silver teapot was similarly kept permanently displayed on the mantlepiece of Canna House, next to the teapot of the General's wartime enemy,VermontPatriotColonelEthan Allen,which Campbell's wife, AmericanethnomusicologistMargaret Fay Shaw,had inherited from her own family.[2]
Campbell was born in anEdinburghnursing home on 1 October 1906,[3]but taken almost immediately toInverneill Houseon the west shore ofLoch Fyne,Argyll,Scotland.His father wasLieutenant ColonelDuncan Campbell, 8th of Inverneill (1880-1954) (called "Young Inverneill", to differentiate him from his father, who shared the same first name and military rank). His mother was Ethel Harriet Waterbury, a wealthy and cultured American heiress,[4][5]fromMorristown,New Jersey,whom Lt.-Col. Campbell had married in 1905 to bolster the estate's "flagging finances."[6]
In contrast to his family's tenants, who were mainly Gaelic-speaking Catholics and Presbyterians who attended religious services in nearbyTayvallich,Campbell was raised in theScottish Episcopal Churchand given a staunchlyUnionistupbringing within the Scottishlanded gentryofArgyllshire.Campbell later recalled that his family, like the otherHigh Torylandowners of Argyll, felt a deep sympathy for theAnglo-Irishlandlords and accordingly watched with horror the events of theLand War,theEaster Risingof 1916, and theIrish War of Independence.[7]
He was educated atCargilfield SchoolinEdinburghand thenRugbyinEngland.[8]
As he was expected to inherit the family estate, Campbell's coming of age in 1927 was celebrated with a feast and formal dance inside the massive stone barn atTaynish House.Campbell's Aunt Olive was in charge of organizing the party and invited not only friends and relatives, but also the estate tenants, most of whom her nephew had never met before. The tenants had secretly taken up a collection and gave Campbell a goldpocket watchand a pair ofcufflinks.In return, Campbell recited a few words of Gaelic that he had learned for the occasion,"Tha mi gle thoilichte a bhith comhla ribha nochd."( "I am very pleased to be with you tonight." ) Campbell was deeply touched by the warm response these words received.[9]
Scottish nationalist
[edit]Beginning in 1926, Campbell's interest inlearning his heritage languagewas piqued during a visit to theHighland GamesinOban,where he overheard a conversation in Gaelic between four men from theHebrides.Campbell later recalled, "I had never heard Gaelic spoken like that and I said to myself, 'That's something I should have!'"[10]
Later that year, Campbell began attendingSt John's College, Oxford,studying Rural Economy with a minor inCeltic studies.The study of Rural Economy was intended to help Campbell learn how to profitably manage his future inheritance, but in 1928, Campbell learned to his horror and devastation that the Inverneill estate was being sold. Even though this was the only way to cover his father's considerable debts, both the Argyllshire gentry and Campbell himself would always view the sale as proof that his father lacked confidence in his ability to successfully manage the estate. Campbell would always treasure the gold watch and cuff links given by the Inverneill tenants at his coming of age party as a reminder of what might have been.[11]
Campbell graduated in 1929 and receiving an MA in 1933. During this time,Prof John Fraserengendered a strong love of theScottish Gaelic languageandScottish folklore.[8]In the Oxford Gaelic Society, which Campbell also belonged to during the 1920s and early '30s, the 17th centuryClassical Gaelicliterary languagewas taught by reading theIrish bardic poetrycollectionForas Feasa ar Éirinnby Fr.Geoffrey Keating,while the Scottish Gaelicvernacularwas taught using the prose collectionCaraid nan Gàidhealby Rev. Dr.Norman MacLeod.[12]
In 1933, Campbell published the groundbreaking bookHighland Songs of the Forty-Five,consisting of 32 Gaelic song-poems that he had tracked down with Prof. Fraser's assistance in both theBodleian Libraryand theBritish Museum.These were analyzed for political content and published with facing translations into Englishblank verse,or unrhymediambic pentameter.At the time, the real cultural, political, and religious reasons for theJacobite rising of 1745had been obscured by the novels of SirWalter ScottandRobert Louis Stevenson,who both depicted, "the Highlander as aromantic herofighting for a lost cause. "[13]In response, Campbell set out to give, "a voice to the voiceless - ordinary men who had never been allowed to speak for themselves".[14]
In the introduction, Campbell expressed very harsh criticism of what were then widely heldstereotypes,such as that speakers ofCeltic languagesare overwhelminglymelancholy,ignorant, butnoble savages,or that the ScottishGàidhealtachdwas completely isolated from the literature and culture of the outside world. In reality, Campbell explained, the Jacobitewar poetryofAlasdair mac Mhaighstir Alasdair(Alexander MacDonald, 1st ofArisaig) shows a very clear understanding of the political and dynastic issues at stake and abounds with learned allusions to bothClassical mythologyand theChristian Bible.Even the contemporary poetry ofDuncan Ban MacIntyre,who was illiterate in his own language, is similarly filled with allusions to theFenian CycleofCeltic mythology,stories from whichJames Macphersonwould later adapt intoOssianand use to capture the whole world's imagination.[15]
In a very public rejection of his own ancestors' support for theHouse of Hanoverand their role in the defeat of theJacobite Army,Campbell also wrote, "the Rising of 1745 was the natural reaction of the Jacobite clans and their sympathisers in the Highlands against what had been, since thecomingofWilliam of Orangein 1690, a calculatedgenocidalcampaign against thereligion of manyandthe language of allHighlanders. "[14]Despite these deliberately provoking words, the book received favorable reviews.[14]
In the mid-1930s, Campbell began living on theHebrideanisland ofBarrawith the authorCompton Mackenzie.On Barra, which Ray Penman has since described as, "a classless society",[16]Campbell's childhood trauma over the lack of a caring father figure was eased by his close friendship with localseanchaidhJohn The Coddy MacPherson.During their conversations, whenever Campbell stumbled over his Gaelic phrases and retreated back into speaking English, MacPherson would hold up his hand and say, (Scottish Gaelic:"Abair siod fhathast, Iain.") ( "Say that again, John." )[17]
Also while on Barra, Campbell and Mackenzie founded the Sea League to fight for the rights of local fisherman. They also organised a successfultax strikeby all Barra motor car owners as a protest against the Government's failure to properly maintain the island's roads. The tax strike led to many similar campaigns ofcivil disobedienceanddirect action,which gained wide publicity and forced theCivil Serviceto make substantial changes that drastically improved the efficiency of both government and postal delivery in the Western Isles.[18]
Personal life
[edit]On an extremely wet and rainy evening in 1934, Campbell was introduced as "Young Inverneill" to his future wife,AmericanethnomusicologistMargaret Fay Shaw,by the manager of the Lochboisdale Hotel onSouth Uist.[19]Campbell later recalled, "As so often happens, we didn't take to each other at first, but we got to know each other and we were working in the same little world."[19]
Their courtship was slow and awkward, but in March 1935, Margaret Fay Shaw brought Campbell to meet her family inGlenshaw, Pennsylvania.She later recalled that he spent the whole visit chasing butterflies in the nearby forest or typing up articles in his room. The whole Fay Shaw family accordingly decided that Campbell must not be seriously interested in Margaret and no one was more shocked than she was when Campbell proposed marriage on the last day of his visit.[20]
In June 1935, John Lorne Campbell and Margaret Fay Shaw were married by Rev. Calum MacLeod in themanseof John Knox Presbyterian Church inGlasgow.Neither family attended and the bride was given away by family friend Fred Moir. At the groom's insistence, the entire ceremony was conducted in theScottish Gaelic languageand the bride was relieved to learn that she had only to say,"Tha"( "Yes" ). The Campbells spent their briefhoneymoonin theLofotenandVesteraalen IslandsofNorwaybefore returning to Scotland.[21]
Folklorist, naturalist, and Laird of Canna
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In addition to his other interests, in 1936 Campbell began to study the distribution and migration of insects. His Hebridean collection, started on Barra in 1936 was continued on Canna from 1938 with the use of a mercury vapour moth trap from 1951 onwards. The collection now consists of 30 cabinet drawers containing 283 species ofmacrolepidoptera,including the first recorded specimen of thenoctuid mothDianthoecia caesiataken in Scotland and some other surprises.
In June 1936, Campbell's work collecting and publishing Scottish Gaelic folktales tipped off theIrish Folklore Commissionto the fact that theoral traditionstill survived in theGàidhealtachd.Dr.Séamus Ó Duileargaaccordingly wrote to Campbell and invited him to visit the Commission's archives in Dublin. While Campbell was unable at the time to accept, their correspondence continued and was the beginning of a decades long collaboration.[22]
In 1937, the Campbells' travelled toNova Scotiawith anEdiphoneto recordCanadian Gaelicfolklore andtraditional singers.The Campbells spent six weeks inCape Breton,where they used the Ediphone to record uponwax cylindersninety five Gaelic traditional songs and ballads, two games, seven local songs, and three original songs sung by their composer. John Campbell also persuadedJonathon G. MacKinnon (1869–1944), the former editor of theliterary magazineMac-Talla,to introduce him toGabriel Syllibuy,the Chief of Cape Breton's indigenousMi'kmaq people.The Campbells recorded Syllibuy as he described, in theMikmaq language,an account from theoral traditionabout the arrival of the firstGaelsin the Province. The Campbells also recorded other Mikmaqs singing Catholicplain songhymnsin the Mik'maq language.[23]
TheCanadian Gaelicsong recordings made inNova Scotiaby the Campbells were later transcribed intomusical notationwith the assistance ofIrish traditional musicianandcollectorSéamus Ennisand published in the volume,Songs Remembered in Exile: Traditional Gaelic Songs from Nova Scotia Recorded in Cape Breton and Antigonish County in 1937, with an Account of the Causes of the Highland Emigration, 1790–1835.
During their visit, they also called atSt. Francis Xavier University,where they met and befriended Fr.Moses Coady,apriestof theCatholic Diocese of Antigonishand the founder of theAntigonish Movement.Campbell was later to praise Fr. Coady's ideas and to suggest that similar activism be introduced to Scotland.[24]
In 1938 the couple bought the island ofCanna,south ofSkye,and went to live there in Canna House. He farmed the island for 40 years and made it a sanctuary for wildlife, while researching local history and folklore and also attempting to improve the prosperity of the local population. At the same time the Campbells continued to record a disappearing Gaelic heritage and to write and publish extensively about Highland culture,Scottish Gaelic literature,and life. Campbell was also the officialinsect migrationrecorder for Canna from 1938, and was at times able to get the help of more than one head lighthouse keeper fromHyskeir.
Crossing the Tiber
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In 1946, after healing from anervous breakdownat Oxford with the assistance of a Catholic therapist, John Lorne Campbell was received into theCatholic Churchinside St. Ninian's Cathedral inAntigonish,Nova Scotia.While writing a subsequent explanation for his conversion, Campbell cited his intense dislike for the role thatProtestantismhad played in the 17th and 18th-centuryideology oftheWhigpolitical partyand that party's legacy in creating the moderncentralizedBritish state. Campbell also explained that his research into Highland culture and history had led to many close and lasting friendships with Catholic priests and laity. Lastly, Campbell expressed an "aesthetic preference" for theTridentine Massover theHigh Church Anglicanworship of his childhood.[25]
In later years, Campbell would often deliberately irk visitors withanti-CatholicorUnionistviews by speaking proudly of, "wePapists",expressing his admiration for theJacobite risings,and his belief inScottish nationalism.His wife Margaret followed him a few years later into theCatholic Church in Scotland,but always insisted that her favoriteEnglish-languagePresbyterianhymnsfrom her childhood be sung duringLow Massat St Columba's R.C. Church upon Canna, much to the incomprehension of the island's Gaelic-speaking population.[26]
After John Lorne Campbell was received into the Catholic Church, his previous fascination with the iconic Gaelic poet Fr.Allan MacDonaldripened 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."[27]
With the help of various friends and the universities ofGlasgowandEdinburgh,Campbell succeeded in tracking down the poetry manuscripts, diaries, and detailed folklore notebooks 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 atCanna,in theInner Hebridesof Scotland. Campbell has been widely credited since with restoring both Fr. MacDonald's reputation and his enormous importance toScottish Gaelic literature.[28]
Campbell also continued to be involved in researching and publicizing the life and work ofwar poetAlasdair mac Mhaighstir Alasdair,who fought as a Captain in theClanranaldregiment of theJacobite Armywhile also serving as a Gaelic tutor toPrince Charles Edward Stuart,and who is widely considered the greatest poet inScottish Gaelic literature,with onlySorley MacLeanas a recent exception. Campbell admired Captain Alasdair MacDonald's command of the Gaelic language and it'sprosodyvery deeply, but was a very harsh critic of how systematically The Clanranald Bard's poetry had beenbowdlerizedfor more than 200 years by puritanical editors.[29]Campbell also went on the record as a similarly harsh critic of what he considered the unreliability of Captain MacDonald's statements to BishopRobert Forbes,not about the events of the 1745 rising, but about the story of his own life.[30]
Later life
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In 1946, theIrish Folklore Commissiondispatched trainedfolkloristCalum MacleanfromInverinin theConnemaraGaeltachtto theHebrideswith orders to begin systematic folklore collecting, with Campbell's assistance, that he later continued for theSchool of Scottish Studies.
During the early 1950s, American ethnomusicologistAlan Lomaxused several of Campbell's field recordings without permission for a vinyl album ofScottish traditional musicforColumbia Records,much to Campbell's chagrin.[31]
In 1961, Campbell publishedStories from South Uist,which he had begun collecting with awire recorderfromseanchaidhAngus MacLellan. Campbell explained that he had modeled his Gaelic-English translation of MacLellan's stories upon the recently published volumeTales from the Arab Tribesby Charles Grimshaw Campbell, which Campbell praised as, "a masterpiece of translation of folk-tales from another language into readable English."[32]Angus MacLellan's similarly dictatedautobiography,The Furrow Behind Me,was published in the same year.
The first collection of Fr.Allan MacDonald's Gaelic verse,Bàrdachd Mghr Ailein: The Gaelic Poems of Fr Allan McDonald of Eriskay (1859–1905),was both edited and self published by Campbell in 1965. In 1966, future Gaelicliterary scholarRonald Black received a suitcase full of Gaelic books from Campbell and brought them toEriskayfor sale aboard a ferry from Ludag,South Uist.At the time, Eriskay still had many Scottish Gaelicmonoglotspeakers who had known Fr. Allan MacDonald personally and Black has since recalled that the poetry book and Campbell's "little blue biography of Father Allan", both accordingly, "sold like hotcakes".[33]
Following theSecond Vatican Council,Campbell and Shaw disliked the abandonment of theEcclesiastical Latinliturgical languageand the subsequent introduction of theMass of Paul VIin thevernacular.They accordingly joined the Scottish Branch ofFœderatio Internationalis Una Voce,which still presses for the greater availability of theTridentine Mass,immediately upon its foundation in 1965.[34]
In a 2023 article,Traditionalist CatholicbiographerCharles A. Coulombewrote, "As with most isolated folk in those days, they were at the mercy of whatever the Diocese gave them - but the Campbells were not quiet about their preferences. For John Lorne Campbell, the Latin andKoine Greekonce so well known by local priests were a bridge to the greater world for Gaeldom - as reflected in their songs and stories - without the medium of English. In addition to the religious issues the changes raised, they also threatened to submerge various Catholic subcultures around the globe through forcing worship in the ever encroaching dominant vernacular. Subsequent experience has shown him to be entirely correct. "[35]
For much of the 1970s, Campbell fought a bitter but ultimately successful battle to maintain ferry service to Canna, which both he and the local population saw as a desperately needed lifeline to the outside world.[36]Campbell later explained, "It was from my Campbell grandfather that I learned that it was the duty of a Highland laird to defend his tenants and employees - as Highlanders we did not consider a cash nexus the sole basis of our personal relationships with them. That was the basis of my own relationship with the Canna people. I can see that nowadays it is considered to be an old fashioned one, but I am prepared to stand by it at all times. If the laird wants loyalty from his tenants and employees, he must be loyal to them."[37]
In 1981 Campbell donatedCannato theNational Trust for Scotland,but continued to live on the island. Interviews with Campbell and Shaw were broadcast in 1985 on Scottish Television, in a programme called "Canna – an Island Story".[38]
In 1990, Campbell was awarded anOBEby QueenElizabeth II,but declined to travel to travel toHolyrood Palacefor the ceremony. His biographer, Ray Perman, suspects that, "The thought of bowing before aHanoverianmonarch may have been too much for him. "Instead,Ian Campbell, 12th Duke of Argyll,ChiefofClan Campbell,andLord LieutenantofArgyll and Butetravelled to Canna to present the award, but Campbell remained painfully shy had to be coaxed with difficulty into attending the ceremony.[39]
In 1991, Campbell went on the record as a vocal sceptic and harsh critic of theOrkney child abuse scandal,which involved allegations ofSatanic ritual abuseagainst the minister and nine sets of parents on the island ofSouth Ronaldsay.Campbell compared the allegations to the 1614 investigation by theSpanish Inquisitioninto awitch huntin theBasque Country,which concluded that nowitchcrafthad ever taken place. Campbell was harshly criticized for making this comparison, but he was later proven to have been correct. The Orkney allegations were later found to becompletely baseless.[40]
According to Ray Perman, "In 1992, he received aPapalKnighthood.This accolade pleased him most, since it was granted on the recommendation of the Catholic priests of the islands and West Highlands -- men he respected and had worked with over decades. ATraditionalistin religious matters who always favored theLatin Mass,he nevertheless petitioned the Church authorities to have the service of investiture in Gaelic. "[39]
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He died on 25 April 1996 whilst on holiday atVilla San GirolamoinFiesolein Italy,[4][41]and in accordance with his wishes was "buried where he fell". In 2006, however, Cambell's body was repatriated and reburied in a birch wood planted by himself near St. Columba's Catholic chapel on Canna. In 2008, a headstone was taken from the garden at Taynish House on the Inverneill estate, brought to Canna, and set in a smallcairn,with the inscription:
- Iain Latharna Caimbeul
- 1. 10. 1906 - 25. 4. 1996
- Fear Chanaidh[42]
His widow remained living at Canna House until her death in 2004 at the age of 101.[43]As Campbell had stipulated in his Will, money was left to theDiocese of Argyll and the Islesfor theTridentineRequiem Massto be offered annually for the souls of Campbell and Shaw. The request continues to be honored annually byUna VoceScotland.[44]
Legacy
[edit]Campbell's partnership with Shaw was professional as well as marital. Together the couple assembled an important archive of bothScottishandCanadian Gaelicfolklore, folksongs and poetry, including manuscripts, sound recordings, photographs and film, in an effort inspired by that carried on byMarjory Kennedy-Fraserin the 1900s. The Campbells' three-volume collection of Hebrideanfolk songs,published between 1969 and 1981, is regarded as a valuable source. The Campbells' archive at Canna House, which is a similarly invaluable source for scholars ofScottish Gaelic literature,Scottish traditional musicians,andfolklorists,is now in the possession of theNational Trust for Scotland.[45]As of 2013, the manyEdiphonewax cylinders, upon which the Campbells' had recorded folklore and traditional music in Scottish Gaelic,Canadian Gaelic,andMikmaq,were on long term loan to theBritish Libraryfor the purposes of beingdigitized.[46]TheSchool of Scottish Studieshas since made the digitized recordings available online through theTobar an Dualchais – Kist o Richeswebsite.
Both the recent rise ofScottish nationalismand the ongoing efforts by theScottish Parliamentto ensure a Scottish Gaeliclanguage revivalthrough the setting up ofimmersion schoolsare also John Lorne Campbell's legacy.
A biography of Campbell,The Man Who Gave Away His Islandby Ray Perman, was published byBirlinn Limitedin 2010.
Bibliography
[edit]Books
[edit]- 1933Highland Songs of the Forty Five– Translated and edited, with biographies of the poets. Published by John Grant. Second edition, revised, published by the Scottish Gaelic Texts Society in 1984. [CH2/1/1/1]
- 1936The Book of Barra- withCompton MacKenzieand Carl H.J. Borgstrom. Edited by Campbell. Published by G. Routledge and Sons Ltd., and printed by the Edinburgh Press. Republished by Acair in 1998 [CH2/1/1/6.]
- 1958Gaelic Words fromSouth Uist– Collected by Fr.Allan MacDonald.Edited,Dublin Institute for Advanced Studies.Second edition with supplement, published by the Oxford University Press, N.D 1972. [CH2/1/1/13]
- 1960Tales from Barra,Told by the Coddy. Edited, with foreword by Compton MacKenzie and introduction by Campbell who also transcribed the Gaelic versions. The tales in English [most of them in the book] were taken down in shorthand by Sheila Lockett. The Coddy [John MacPherson,North Bay, Barra] was one of the few Gaelic storytellers equally fluent in Gaelic and English. Privately printed. [Second edition 1961, revised reprints 1973, 1975, 1992 CH2/1/1/3.
- 1961Stories from South Uist,Told by Angus MacLellan. Recorded by Campbell and transcribed from the recording in translation. Routledge & Kegan Paul, 1961. 2nd edition byBirlinn Ltd1997. Reprinted in 2001 by Birlinn. [CH2/1/1/5
- 1962The Furrow Behind Me,told by Angus MacLelllan, South Uist. Recorded in Gaelic and translated from the recordings, with notes by Campbell RKP. A Country Book Club Choice in 1963. 2nd edition 1997 by Birlinn Ltd. Reprinted in 2002. [CH2/1/1/4]
- 1963Edward Lhuydin the Scottish Highlands– withDerick Thomson.Oxford University Press.[Lhuyd's diaries of his travels in the Highlands 1699–1700 had been lost but, with the help of W. O'Sullivan, keeper of the manuscripts atTrinity College, Dublin,his rough notes written mostly in Welsh were discovered. These were translated by Derick Thomson. The book also contains the Scottish Gaelic words noted by Lhuyd that correspond to entries inJohn Ray'sDictionariolum Trilingue.[CH2/1/1/7
- 1964A School in South Uist,by Frederic Rea. The school was Garrynamona School in Fr. Allan MacDonald's parish. The typescript was sent to Campbell by a relation of Rea's and edited with an introduction and notes and the use of photographs taken byWalter Blaikieon his tour of the Jacobite highlands and islands in 1897, kindly made available by P.J.W. Kilpatrick. Routledge & Kegan Paul 2nd edition 1997 by Birlinn. Reprinted 2001-2003 [CH2/1/1/10]
- 1965Bardachd Mhgr Ailein: The Gaelic Poems of Fr Allan McDonald of Eriskay (1859–1905),transcribed by Campbell from his manuscript and edited with some translations. Privately. [CH2/1/1/13]
- 1968Strange Things: The Story of Fr Allan McDonald, Ada Goodrich Freer, and theSociety for Psychical Research's Enquiry into Highland Second Sight,with the story of Ada Goodrich Freer, theBallechin Houseghost hunt, and the stories and folklore collected by Fr. Allan MacDonald of Eriskay. WithTrevor H. Hall.Routledge & Kegan Paul. The book is an exposure ofAda Goodrich Freer's questionable mediumship, and her plagiarisation of Fr. Allan MacDonald's folklore collection in various articles and lectures. [CH2/1/1/13]
- 1969Hebridean Folksongs,with Francis Collinson. Vol. II 1977, Vol. III 1981 Oxford University Press. The first volume is based on the collection ofwaulking songsmade by Donald MacCormik, who was school attendance officer, in South Uist in 1893. Campbell found translations of about half the songs made by Fr. Allan McDonald, in the Carmichael papers inEdinburgh University Library,and completed the translation and added notes and a large glossary. The airs were transcribed by F. Collinson from Campbell's recordings made between 1938 and 1965; he also wrote the musicological chapters. Volumes II and III are based entirely on Campbell's recordings. The singers were fromBenbecula,South Uist,Eriskay,Vatersay,Barra,andCape Breton.The three books contain 135 songs connected with thewaulkingof the homespun tweed cloth; such waulkings, by hand, appear to have died out in the early 1950s. The books are a source for many of the originals of MrsMarjory Kennedy-Fraser's art songs in herSongs of the Hebrides.
- 1972Saoghal an Treobhaiche.[The Ploughman's World]. The Gaelic original of "The Furrow Behind Me". Published by theGaelic Book Club,this first appeared in the Norwegian learned journalLochlannin 1965.
- 1975A Collection of Highland Rites and Customes.Copied by Edward Lhuy from the manuscript of the Rev.James Kirkwood[1650–1709] and annotated by him [Lhuyd] with the aid of the Rev. John Beaton. Edited by Campbell from the manuscript Carte 269 of theBodleian Library.Published byD.S. Brewerfor theFolklore SocietyMistletoe Series.
- 1984Canna: The Story of a Hebridean Island.Published by the Oxford University Press for theNational Trust for Scotland.Revised reprint 1986, 1994, 2000.
- 1990Songs Remembered in Exile: Traditional Gaelic Songs from Nova Scotia Recorded in Cape Breton and Antigonish County in 1937, with an Account of the Causes of the Highland Emigration, 1790–1835.Tunes mostly transcribed bySéamus Ennis;illustrations by Margaret Fay Shaw. Published byAberdeen University Press1990, Reprint 1999 by Birlinn.
Shorter items
[edit]- 1936 ORAIN GHAIDHLIG LE SEONAIDH CAIMBEUL, the Gaelic Songs of Shony Campbell, the South Lochboisdale bard. Transcribed by John MacInnes MBE And prepared for publication by JLC. Privately, revised Reprint 1937. 880 copies printed in all.
- 1938 SGEUL AN DRAOIDH EILE.Henry van Dyke's storyThe Other Wise ManGaelic translation by J.G. Mackinnon founder and editor of theCanadian Gaelicfortnightly MAC TALLA, 1892–1904, prepared for publication in Scotland by JLC. Privately. [J.G. Mackinnon, who lived inCape Breton,is wrongly stated in MacLean's [Typographia Scoto- Gadelica] to have died in 1904; he lived until 1944. JLC met him in Cape Breton in 1932 and again 1937].
- 1939 SIA SGIALACHDAN, Six Gaelic Stories from South Uist and Barra. Taken down by JLC and edited with English precis. Privately. [Only 250 copies were printed; but many more could have been sold. The late ProfessorSéamus Ó Duileargainformed JLC that this booklet had roused theIrish Folklore Commissionto the fact that the Scottish Gaelicoral traditionwas still alive in theOuter Hebrides].
- 1939 ACT NOW FOR THE HIGHLANDS AND ISLANDS. With Sir Alexander MacEwen. Saltire Society. This pamphlet made the first suggestion of the creation of a Highland Development Board, which was envisaged as something on the lines of the old Land Court. Amongst matters discussed were transport, the cooperative movement in Nova Scotia, and the Norwegia Government's protection of Norwegian sea fisheries.
- 1944 AN TRIUIR CHOIGREACH. J.G. MacKinnon's translation ofThomas Hardy's storyThe Three StrangersintoCanadian Gaelic.Prepared for publication in Scotland by JLC. Privately.
- 1945 GAELIC IN SCOTTISH EDUCATION AND LIFE. Saltire Society written in the lines of "Welsh in Education and Life" The report of the Departmental Committee appointed by the President of the Board of Education, 1927. Second edition revised, 1950.
- 1950 GAELIC FOLKSONGS FROM THE ISLE OF BARRA, with Annie Johnston and John MacLean M.A. Linguaphone Co. for the Folklore Institute of Scotland Book of words with five twelve inch. 78 r.p.m. discs. Many of the songs later appeared in the three volumes of Hebridean Folksongs with musical transcriptions by Francis Collison.
- 1954 FR. ALLAN MACDONALD OF ERISKAY, PRIEST, POET FOLKLORIST. Oliver & Boyd, for the author. Based on a Broadcast talk given at St. Francis Xavier University, Antigonish, Nova Scotia. in May 1953. [Second Edition revised 1956].
- 1965 THE STORY OF CONALL GULBANN, Son of the King of Ireland; versions recorded from Neil MacNeil, Isle of Barra, and Angus MacLellan MBE, South Uist. Gaelic Texts and English precis. Reprinted from the Transactions of the Gaelic Society of Inverness, Vol. XLIV. Transactions of recordings made in February 1950 and September 1960. The Story ofConall Gulbanis one of the great romantic stories of Gaelic oral tradition, and in these versions of it the two-story tellers recorded reveal their full artistry.
- 1965 PROVERBS FROM THE ISLE OF BARRA, Collected by the late Neil Sinclair. Prepared for publication and printed in Vol. X of Scottish Gaelic Studies. Private reprint.
- 1968 SCOTTISH GAELIC PROVERBS; Seanfhocail agus Comhadan. No. 11 of Highland Information Pamphlets. Published by An Comunn Gaidhealach.
- 1975 OUR BARRA YEARS. [Memories of the Isle of Barra and of Sir Compton MacKenzie, 1933–1938] Reprinted privately from the Scots Magazine, August and September,1975.
- 1982 NOTES ON CARMINA GADELICA. Reprint of two articles and reviews in Scottish Gaelic Studies.
Articles and reviews in journals
[edit]SCOTTISH GAELIC STUDIES.
- 1935 Vol. IV p. 18. Some notes on the poems of Alexander MacDonald. CH2/1/5/6
- ------------p. 24. The Lost Songs of the forty-Five.
- ------------p. 70,153. Gaelic MS LXIII of the National Library.
- 1942 Vol.V.p. 76 An Early Scottish Gaelic Vocabulary. [this is found as Appendix n.11 in W. Nicolson's "Scottish Historical Library". It turned to be a translation of part of John Ray's Dictionariolum Trilingue.
- 1949 Vol.VI p. 27. Some Words from the Vocabulary of Alexander MacDonald. CH2/1/5/16 [34] 1947--------p. 43. The Second Edition of Alexander MacDonald's Poems [JLC found the sole copy known to exist bound up with other material in the Marquess of Bute's Library.] CH2/1/5/16
- -------p. 212. Hiatus in Hebridean Place-Names of Norse origin.
- 1953 Vol. VII p. 196. Lexicographical Notes.
- 1961 Vol. IX p. 39. The Royal Irish Academy Text of "Birlinn Chlann Raghnaill" [Alexander MacDonald's well known poem] CH2/1/5/16.
- -------- p. 89. Varia: Scottish Gaelic Translations of John Ray's Dictionariolum Trilingue.
- The beginning of Mac Vurich's Panegyrick on the MacLeans.
- Bibliographical Note on 'Gearan Brathar' [of which JLC acquired what may be the only existing copy]
- 1965 Vol. X p. 178 Gaelic Proverbs from the Isle of Barra, collected by the late Neil Sinclair [ who was the schoolmaster at Northbay, and a brother of Donald Sinclair the bard] CH2/1/5/17.
- -------- p. 209. Varia; a Confusion of References in the Second Edition ofAlexander MacBain's Etymological Gaelic Dictionary.
- Other references in MacBain's Dictionary
- A dating error inMáire MacNeill'sLughnasa.
- The Chimeric Folktale in the Lowlands.
- Gaelic Numerals recorded in Wafer's Account of Darien.
- Gaelic in Jamaica in 1768.
- ------- p. 235. Review of Annie M. MacKenzie's edition of Orain Iain Luim, Songs of John MacDonald, Bard of Keppoch.
- ------- p. Review of 'More West Highland Tales' Vol.2
- 1968 Vol. XI p. 171. Notes on the Poems ascribe to Mary MacLeod in D.C. MacPherson's Duanaire.
- ------ p. 262. Review of Cathaldus Giblin OFM 'The Irish Franciscan Mission to Scotland, 1619–1646'.
- 1971 Vol. XII p. 59. The Expurgating of MacMhaighstir Alasdair [Alexander MacDonald's Gaelic Poems].
- 1976------ p. 290 Review of Vol. VI of Carmina Gadelica, edited by Angus Matheson.
- ------- p. 300 Review of William Matheson's edition of the Gaelic poems of the Blind Harper, An Clarsair Dall. * ------ p. 304 Review of Mario M. Rossi's edition and Italian translation of the original text of Kirk's 'Secret Commonwealth', Il Capellano delle Fate. [A work previously almost entirely unnoticed in Scotland].
- 1978 Vol. XIII p. 1 Notes on Hamish Robertson's Studies in Carmichael's Carmina Gadelica.
- ------ p. 183. Carmina Gadelica George Henderson's Corrections and Suggestions. [to check for]Review of the Gaelic writings of the Rev. Dr. Kenneth Macleod.
CONTRIBUTION TO THE SCOTTISH HISTORICAL REVIEW.
- 1954 Vol. XXXIII p. 175. The Norse Language in Orkney in 1725 also: 1959Vol. XXXVIII p. 70. Review of the Scottish Highlands a Short History, by W.R. Kermack.
CONTRIBUTIONS TO THE INNES REVIEW
- 1953 Vol. IV p. 42. Some Notes and Comments on "The Irish Franciscan Mission to Scotland by Rev. Cathaldus Giblin OFM. [60] 1953------ p. 110. The Letter sent by Iain Muideartach, twelfth Chief of Clanranald, to Pope Urban VIII, in 1626..
- 1954 Vol. V p. 33. The MacNeils of Barra and the Irish Franciscans.
- 1956 Vol. VII p. 101. The Sources of the Gaelic Hymnal, 1893 [the hymnal compiled and partly composed by Fr. Allan McDonald of Eriskay].
- 1966 Vol. XVII p. 82. The MacNeils of Barra in the Forty-five [with Constance Eastwick].
- 1989Vol. XL p. 72 [ed.] Blairs College in 1883, by Mgr. Canon W. MacMaster.
CONTRIBUTIONS TO SCOTTISH STUDIES
- 1958 Vol. 2, p.175. The Late Fr. Allan McDonald, Miss Goodrich Freer, and Hebridean Folklore. [The original exposure of Ada Goodrich Freer's plagiarization of Fr. Allan McDonald's folklore collection, developed later into JLC's part of Strange Things, see n.10
- 1966 Vol. 10, p. 193. Angus MacLellan MBE [ "Aonghus Beag" ].[Obituary of Angus MacLellan the famous South Uist storyteller, see Ns.5 and 6]
CONTRIBUTION TO AMERICAN SPEECH
- 1936 Vol. XI p. 128. Scottish Gaelic in Canada.
CONTRIBUTIONS TO THE JOURNAL OF CELTIC STUDIES
- 1953 Vol. II p. 134. Some Errors in the Names of Animals in Gaelic Dictionaries. [69] 1958------ p. 214. Some Errors in Professor Hume Brown's Edition of Donald Munro's Description of the Western Islands.
CONTRIBUTIONS TO CELTICA
- 1960 Vol. V p. 218. The Tour of Edward Lhuyd in Ireland.
- 1976 Vol. XI p. 34. Unpublished Letters by Edward Lhuyd in the National Library of Scotland. [This was the Miles Dillon Memorial Volume of Celtica]
CONTRIBUTIONS TO EIGSE
- 1939 Vol. I p. 309. Note on the Hebridean version of the songCailin o Chois tsiuire me
- 1940 Vol. II p. 44. Note on the Gaelic word Cuilbheir.
- 1952Vol. VI p. 146. An Account of some Irish Harpers, as given by Echlin O'Kean, Harper, Anno 1779.[The original is in JLC's family papers.]
- 1956 Vol. VIII p. 87. Some Notes on Scottish Gaelic Waulking Songs. [76]------ p. 261. The Text of Carmina Gadelica.
- 1958 Vol. IX p. 57. Notes on Alexander MacDonald's 'Oran a' Gheamhraidh'. [78] ------ p. 129. More Notes on Scottish Gaelic Waulking Songs. [79]------ p. 165. Note on the word ucaire [=waulker]
- 1961 Vol. X p. 176. Note on Hebridean eisdeacht [=confession] Alexander MacDonald's oran a' Gheamhraidh.
CARMINA GADELICA 1983 REPRINT
- 1982 Vol.I. Introduction. [quotes from letters from Fr. Allan McDonald to Alexander Carmichael]
CONTRIBUTION TO LOCHLANN
- 1972 Vol. V. Angus MacLellan: Saoghal an Treobhaiche, The Autobiography of a Hebridean Crofter. [Lochlann appeared as supplementary volumes to the Norsk Tidsskrift for Sprogvidenskap. The Norwegian Journal of Linguistics. Saoghal an Treobhaiche occupied the whole of vol. V of Lochlann. See ns.6 and 12 here.
CONTRIBUTIONS TO ETUDES CELTIQUES
- 1954 Vol. VI p. 216. Obituary, Jonathan MacKinnon. [Jonathan MacKinnon 1870–1944 was the founder publisher and editor of the Gaelic paper MacTalla, which ran from 1892 to 1904 at Sydney, Cape Breton.] See nrs. 17 and 20.
CONTRIBUTIONS TO AN GAIDHEAL
- 1835 Catalogue of the 1776 Eigg Collection of Gaelic poetry, published by Ranald MacDonald.
- Catalogue of the Turner Collection of Gaelic poetry, published by Peter Turner, 1813. [These are two very important collections]
- Remarks in the Margin of MS XL of the National Library of Scotland's Gaelic MSS. [Possibly connected with Alexander MacDonald].
- [May Issue]. The Dimensions of an Harp. From Gaelic MS LXV of the National Library of Scotland.
- 1951 Vol. XLVI p. 43. Alexander MacDonald's 'Oganaich uir a' Chuil Teudaich'. Full text of song of which only five couplets were previously known, from truncated version in MS LXIII of the National Library of Scotland; to the complete version, containing 41 couplets, was found by JLC in the Carmichael papers in Edinburgh University Library. Later published with translation in Vol. III of Hebridean Folksongs, p. 132.
CONTRIBUTIONS TO GAIRM
- 1952-3 Vol. 1, pt. 1, 51; pt. 2, 71; 3, 65; 4, 31; Vol. II, 37. Leabhar-Latha Mhgr. Ailein [Fr. Allan McDonald's diary 1897–98, kept in Gaelic in March 1898]
- Vol. 2, p. 71. A' Chaileag Mheallta. True story recorded from Murdo MacKinnon,Isle of Barra, on 5 January 1950.
- ----- p. 271. Dunnchadh Ciobair an Ceann Bharraidh, True story recorded from Neil MacNeil, Barra on 7 April 1951
- 1954 Vol. 3, p. 58. Catriana Nighean Eachainn. True story recorded from Peigi MacRae on 23 May 1951. Translation later published in the Scots Magazine, October 1955.
- 1957 Vol. 5, p. 313. An doigh air an rachadh taigh dubh a thogail. Air innse le Dunnchadh Domhnallach. [The way a black house was built. Recorded from Duncan MacDonald, South Uist. The Well-known Gaelic storyteller, who was a mason himself, on 8 August 1951]
- Vol. 3, p. 360. Mgr. Ailean anns a' Cholaiste. [Passages from Fr. Allan MacDonald's Notebook kept at Valladolid when he was a student, including a diary of Christmas Week 1880] [After 1947 JLC with the help of various friends traced the papers and folklore collections of Fr. Allan MacDonald, which had been missing since his death in 1905]
- 1956 Vol. 4 p. 56. Boidse chon nam Faero. JLC's account of a visit to the Faeroes in May 1955.
- 1957 Vol. 6 p. 37. Eideard Lhuyd agus Archaeologia Britannica.[JLC's account of Edward Lhuyd and his famous book, 1707]
- 1958 Vol. 7 p. 157. Cogadh nan Trosg. [JLC's account of the Cod War with Iceland, sympathetic to Icelandic fishery limits at sea, which it was claimed should apply around the Hebrides.
- --------- p. 369 Litir bho Dhomhnall MacCarmaig d'a Charaid Calum. A Letter from Donald MacCormick [see n.11] to his friend Calum. Discovered by JLC in Donald MacCormick's papers. D.M. is also mentioned in N.8.
- 1960 Vol.8 p. 314. A' Chiad uair a dh'fhag mi Uibhist Air innse le Bean Nill.
- 1963 Vol. 11 p. 313 Anna Nic Iain. Obituary of Miss Annie Johnston in Gaelic by JLC.
CONTRIBUTIONS TO TOCHER
- 1974 No.13 p. 162. Annie and Calum Johnston; an appreciation by JLC. [Annie d.1963 and Calum d.1972] were personal friends and helpers of JLC and well known to folklorists who had anything to do with Barra from Mrs Kennedy Fraser onwards. See Nos. 11 and 22 here]
CONTRIBUTIONS TO THE AMERICAN NEW CATHOLIC ENCYCLOPEDIA
- 1967 Articles on: Gaelic Literature
- 1967 Alexander MacDonald
- 1967 Fr. Allan McDonald
- 1967 Dr. Calum MacLean
CONTRIBUTIONS TO "OUTLOOK"
Outlook was a monthly magazine published at Edinburgh from April 1936 to January 1937, edited by David MacEwen and J.H. Whyte. JLC contributed four of Deonaidh Caimbeul's Gaelic stories which later appeared in SIA SGIALACHDAN, several articles and reviews.
- 1937 Jan: p. 105. Leum Iain Oig ann am Miu'alaidh, Young John's Leap on Mingulay, a story sent to JLC by Donald MacPhee.
CONTRIBUTIONS TO THE COMPANION OF GAELIC STUDIES, Edited by Derick S. Thomson.
- 1938 Articles on: Ada Goodrich Freer [see no.10], Annie Johnston, Calum Johnston, Edward Lhuyd, Donald MacCormick, Fr. Allan McDonald, D.C. MacPherson [see No. 49]
CONTRIBUTION OF THE SECOND EDITION OF THEODOR RESEBERY "MICROBES AND MORALS"
- 1975 English translation of Alexander MacDonald's poem "TINNEAS NA H URCHAID" [The Vexatious Sickness, on the coming of VD to Ardnamurchan in the first part of the eighteenth century, probably brought by workers in the Strontian Mines employed by the York Building Company. See No 28. Apparently this poem had not been translated before]
CYMMRODORION SOCIETY TRANSACTIONS
- 1962 P. 77, The contributions of Edward Lhuyd to the Study of Scottish Gaelic
THE SCOTSMAN
- 1933 January 30. Scottish Gaelic in Canada. [This included a summary of the returns to an attempted census of Gaelic speakers in Cape Breton and Antigonish Country, Nova Scotia, and eastern Prince Edwaard Island, based on a questionnaire sent by JLC to Clergymen of various denominations. In 1949, 1950 and 1951 JLC wrote articles in the Scotsman urging the interest of the Gaelic oral tradition and the creation of a Scottish Folklore Commission for the purpose of recording it comprehensively in time.
THE SCOTS MAGAZINE
- 1935 October. Alexander MacDonald Portrait of a Traditionalist. [118] 1937 The First Printed Gaelic Vocabulary. [Alexander MacDonald's] "Galick and English Vocabulary" prepared for the SPCK and published in 1741. Quoting SPCK Minutes at length.
- 1938 Sept., Oct. A Visit to Cape Breton. [Describes the visit of JLC and his wife to Cape Breton in search of traditional Gaelic songs. The first such visit from Scotland]
- 1944 Sept., Obituary of Roderick MacKinnon, traditional Barra singer.
- 1952 Oct., Obituary of Seonaidh Caimbeul, Uist Gaelic bard.
- 1953 Oct., Highland Links with Nova Scotia.
- 1954 Obituary of Duncan MacDonald, S.U. Gaelic Storyteller.
- 1955 Catriana daughter of Hector [the S.U. seeress]
- 1958 Mrs Kennedy Fraser and Songs of the Hebrides.
- 1968 John Duncan, Amy Murray, Evelyn Benedict, their visits to Fr. Allan McDonald on Eriskay. [Letter] [See also no.27. JLC has other articles and letters published in the Scots Magazine.
THE CAPUCCIN ANNUAL
- 1964 The Catholic Isles of Scotland. The Catholic Church in the Hebrides 1560–1760
- REVIEWS Between 1935 and 1974, inclusive, JLC reviewed 53 books on the Highlands and Islands, their history and their folklore, for the Times Literary Supplement. Of these reviews, the following may be mentioned here:
- 7/1/36 Hugh MacDiarmid's translation of Alexander MacDonald's "Birlinn of Clanranad".
- 6/5/55 F. Fraser Darling, "West Highland Survey"
- 24 April 1959 Calum MacLean, "The Highlands"
- 27 May 1955 Ronald Svensson, "Lonely Isles"
- 14 January 1965 F. Fraser Darling and Morton Boyd, "The Highlands and Islands"
- 14 October 1965 T. Steel, "The Life and Death of St. Kilda"
- 24 September 1964 Rev. J. MacKechnie, ed. "The Dewar MSS" vol.1.
Apart from these, JLC has at times reviewed books for An Gaidheal, the Free Man, the Modern Scot, the New Alliance, the Oban Times, Outlook, the Scotsman, the Stornoway Gazette, and the Tablet, as well as writing articles on such subjects for them. Reviews written by JLC for Scottish Gaelic Studies are included in the list under that heading.
Recordings
[edit]EDIPHONE: 274 recordings made on Barra and Cape Breton in 1937. Most of the airs of the Cape Breton Gaelic songs have been transcribed by the lateSeamus Enniswhen working for theIrish Folklore Commission.The words were taken down by JLC in Cape Breton. It is hoped to publish this. No machine is available to play these wax cylinders now.
PRESTO DISC RECORDINGS: The first electrical recordings of traditional Gaelicd songs were made by JLC in Barra in 1938, numbering 110. Very important as some of the singers did not survive until the time of tape. Ten songs from these recordings were published by the Linguaphone Co. for theFolklore Institute of Scotland,of which JLC was president, in 1950; see No.22, 32 more Presto disc recordings were made on Canna in 1942, including one of the late Professor John Fraser.
WEBSTER WIRE RECORDINGS: 1202 recordings made between 1949 and 1957, most between 1949 and 1951 when JLC had a Leverhulme Expense Grant. Some made in Nova Scotia.
GRUNDING TAPE RECORDINGS: 602 made between 1957–1962.
PHILLIPS PORTABLE TAPE RECORDER: 125 recordings made between 1963 and 1969.
CASSETTE RECORDINGS: Made since 1969. Not yet listed. Most of the wire and tape recordings were made in the southern Outer Hebrides, or from visitors thence to Canna. The reciters who made them, and the help given by collaborators, are described in the Introduction to Hebridean Folksongs Vol. III; transcriptions of the singing of 42 women and 8 men, are represented in the three volumes, which with Angus MacLellan's stories and memoirs and its published in Gairm only represent a fraction of the collection of recordings. Apart from the above recordings, JLC arranged for the making of studio recordings of some of the late Calum Johnston's songs, in Edinburgh in 1948.
Entomology
[edit]Besides a large number of notes in entomological journals, the following articles were published:
- 1936Scottish NaturalistNov–Dec. Migrant Lepidoptera in Barra 1936.
- 1938 ---------- Nov–Dec. The Macrolepidoptera of the Parish of Barra.
- 1946The EntomologistVol. 79 p. 49. Catalogue of a Collection of Macro-Lepidoptera made in the Hebrides between 1936 and he present date.
- 1951 An Experiment in Marking Migrant Butterflies.ibid.,vol.84 p. 1. This showed that such butterflies were constantly moving on.
- 1954Scottish Naturalistvol.66 p. 101. The Macrolepidoptera of the Island of Canna.
- 1970Entomologist's Recordvol.81 p. 211,235,292. Macrolepidoptera Cannae. Describes 267 species, 16 species have been added since.
- 1975 Vol.87 p. 161. On the Rumoured Presence of theLarge Blue Butterfly(Maculinea arionL.) in the Hebrides.
- 1969 Vol.81 p. 117 Rise and decline ofVanessa ioin the small Isles (Inner Hebrides). Between 1948 and 1965 Campbell made seven small plantations on the Isle of Canna, adding about 20 more acres to the cover for small birds, moths and butterflies.
See also
[edit]References
[edit]- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 5.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 1-5, 148-149.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 10.
- ^ab"Archived copy"(PDF).royalsoced.org.uk.Archived fromthe original(PDF)on 24 January 2013.Retrieved15 January2022.
{{cite web}}
:CS1 maint: archived copy as title (link) - ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 1.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 9-10.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 1-23.
- ^ab"Obituary: John Lorne Campbell".The Independent.23 October 2011.Archivedfrom the original on 13 June 2022.Retrieved24 January2021.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 18-19.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 22.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 30-31.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 22-23.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 23-26.
- ^abcRay Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 26.
- ^John Lorne Campbell (1979),Highland Songs of the Forty-Five,Arno Press.Pagesxvii-xxxvi.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 33.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 35.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 33-46.
- ^abRay Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 47.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 48.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 60.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 128-140.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 63-66.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 66-68.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 114-116.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 115-116.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 157.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 159–160.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 217–218.
- ^Campbell, John Lorne (1984)Canna, the Story of a Hebridean Island.Edinburgh: Canongate. pp. 94-106.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 133-139.
- ^Angus MacLellan (2001),Stories from South Uist,Birlinn Limited.Pagexii.
- ^Edited by Ronald Black (2002),Eilein na h-Òige: The Poems of Fr. Allan MacDonald,Mungo Press. Pagesxi-xii.
- ^Charles A. Coulombe,Campbell of Canna: A Staunch Defender of the Latin Mass and Gaelic Tradition,Mass of the Ages Magazine,Summer 2023. Published by theLatin Mass Society of England and Wales,pp. 40-41.
- ^Charles A. Coulombe,Campbell of Canna: A Staunch Defender of the Latin Mass and Gaelic Tradition,Mass of the Ages Magazine,Summer 2023. Published by theLatin Mass Society of England and Wales.p. 41.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 180-189.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 211.
- ^Canna – an Island Storyhttps:// youtube /watch?v=aKuN9j_GWcE
- ^abRay Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 216.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Pages 216-217.
- ^Perman, Ray (22 October 2012)."A return to Fiesole".thecannastory.Archivedfrom the original on 4 January 2016.Retrieved7 February2018.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 224.
- ^Road to the Isles."Canna".Archived fromthe originalon 5 May 2007.Retrieved20 April2007.
- ^Charles A. Coulombe,Campbell of Canna: A Staunch Defender of the Latin Mass and Gaelic Tradition,Mass of the Ages Magazine,Summer 2023. Published by theLatin Mass Society of England and Wales,p. 41.
- ^Haswell-Smith, Hamish (2004).The Scottish Islands.Edinburgh: Canongate.ISBN978-1-84195-454-7.
- ^Ray Perman (2013),The Man Who Gave Away His Island: A Life of John Lorne Campbell,Birlinn Limited.Page 62.
External links
[edit]- 1906 births
- 1996 deaths
- 20th-century British musicologists
- 20th-century Scottish translators
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