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A JOURNEY TO THE WESTERN ISLANDS OF SCOTLAND

INCH KEITH

I had desired to visit the Hebrides, or Western Islands of Scotland, so long, that I scarcely remember how the wish was originally excited; and was in the Autumn of the year 1773 induced to undertake the journey, by finding in Mr. Boswell a companion, whose acuteness would help my inquiry, and whose gaiety of conversation and civility of manners are sufficient to counteract the inconveniences of travel, in countries less hospitable than we have passed.

I had wanted to visit the Hebrides, or the Western Islands of Scotland, for so long that I can barely remember what first sparked the desire. In the autumn of 1773, I decided to take the trip after finding Mr. Boswell as a companion. His sharp mind would assist my exploration, and his cheerful conversation and polite manners would help offset the challenges of traveling in places less welcoming than those we have experienced.

On the eighteenth of August we left Edinburgh, a city too well known to admit description, and directed our course northward, along the eastern coast of Scotland, accompanied the first day by another gentleman, who could stay with us only long enough to shew us how much we lost at separation.

On August eighteenth, we left Edinburgh, a city so familiar that it hardly needs describing, and headed north along the eastern coast of Scotland. On the first day, we were joined by another gentleman who could only stay with us long enough to show us just how much we missed him once he left.

As we crossed the Frith of Forth, our curiosity was attracted by Inch Keith, a small island, which neither of my companions had ever visited, though, lying within their view, it had all their lives solicited their notice.  Here, by climbing with some difficulty over shattered crags, we made the first experiment of unfrequented coasts.  Inch Keith is nothing more than a rock covered with a thin layer of earth, not wholly bare of grass, and very fertile of thistles.  A small herd of cows grazes annually upon it in the summer.  It seems never to have afforded to man or beast a permanent habitation.

As we crossed the Firth of Forth, we were intrigued by Inch Keith, a small island that neither of my companions had ever visited, even though it had caught their attention all their lives since it was in plain sight. Here, after some effort climbing over broken rocks, we first explored the less-traveled shores. Inch Keith is just a rock covered with a thin layer of soil, not completely bare of grass, and quite fertile with thistles. A small herd of cows grazes on it during the summer each year. It doesn’t seem to have ever provided a permanent home for either people or animals.

We found only the ruins of a small fort, not so injured by time but that it might be easily restored to its former state.  It seems never to have been intended as a place of strength, nor was built to endure a siege, but merely to afford cover to a few soldiers, who perhaps had the charge of a battery, or were stationed to give signals of approaching danger.  There is therefore no provision of water within the walls, though the spring is so near, that it might have been easily enclosed.  One of the stones had this inscription: ‘Maria Reg. 1564.’  It has probably been neglected from the time that the whole island had the same king.

We only found the ruins of a small fort, not too damaged by time and could easily be restored to its original condition. It seems it was never meant to be a stronghold, nor was it built to withstand a siege, but just to provide shelter for a few soldiers who might have been in charge of a battery or stationed to signal approaching danger. There’s no water supply within the walls, even though a spring is so close that it could have been easily surrounded. One of the stones had this inscription: ‘Maria Reg. 1564.’ It has likely been neglected since the entire island had the same king.

We left this little island with our thoughts employed awhile on the different appearance that it would have made, if it had been placed at the same distance from London, with the same facility of approach; with what emulation of price a few rocky acres would have been purchased, and with what expensive industry they would have been cultivated and adorned.

We left this small island, thinking about how different it would look if it were the same distance from London and just as easy to reach; how much competition there would be to buy a few rocky acres, and how much effort and money would go into making it beautiful and well-kept.

When we landed, we found our chaise ready, and passed through Kinghorn, Kirkaldy, and Cowpar, places not unlike the small or straggling market-towns in those parts of England where commerce and manufactures have not yet produced opulence.

When we landed, we found our carriage ready, and passed through Kinghorn, Kirkaldy, and Cowpar, places similar to the small or scattered market towns in those areas of England where trade and industry haven’t yet created wealth.

Though we were yet in the most populous part of Scotland, and at so small a distance from the capital, we met few passengers.

Though we were still in the busiest part of Scotland, and so close to the capital, we encountered very few travelers.

The roads are neither rough nor dirty; and it affords a southern stranger a new kind of pleasure to travel so commodiously without the interruption of toll-gates.  Where the bottom is rocky, as it seems commonly to be in Scotland, a smooth way is made indeed with great labour, but it never wants repairs; and in those parts where adventitious materials are necessary, the ground once consolidated is rarely broken; for the inland commerce is not great, nor are heavy commodities often transported otherwise than by water.  The carriages in common use are small carts, drawn each by one little horse; and a man seems to derive some degree of dignity and importance from the reputation of possessing a two-horse cart.

The roads aren't rough or dirty, making it a pleasant experience for a southern stranger to travel comfortably without being interrupted by toll gates. Where the ground is rocky, as is commonly the case in Scotland, a smooth path is created with a lot of effort, but it always needs repairs. In areas where extra materials are needed, once the ground is compacted, it's rarely disturbed; inland trade isn't significant, and heavy goods are mostly transported by water. The most common vehicles are small carts, each pulled by a single little horse, and a person seems to gain a bit of status and importance from owning a two-horse cart.

ST. ANDREWS

At an hour somewhat late we came to St. Andrews, a city once archiepiscopal; where that university still subsists in which philosophy was formerly taught by Buchanan, whose name has as fair a claim to immortality as can be conferred by modern latinity, and perhaps a fairer than the instability of vernacular languages admits.

At a somewhat late hour, we arrived in St. Andrews, a city that was once an archiepiscopal see; where the university still exists that once taught philosophy through Buchanan, whose name has as much right to be remembered as anything modern language can preserve, and maybe even more than the uncertainty of everyday languages allows.

We found, that by the interposition of some invisible friend, lodgings had been provided for us at the house of one of the professors, whose easy civility quickly made us forget that we were strangers; and in the whole time of our stay we were gratified by every mode of kindness, and entertained with all the elegance of lettered hospitality.

We discovered that, thanks to the help of some unseen friend, accommodations had been arranged for us at the home of one of the professors, whose friendly attitude quickly made us feel at ease despite being strangers. Throughout our stay, we were pleased by every kind gesture and enjoyed the refined hospitality that comes from a literary background.

In the morning we rose to perambulate a city, which only history shews to have once flourished, and surveyed the ruins of ancient magnificence, of which even the ruins cannot long be visible, unless some care be taken to preserve them; and where is the pleasure of preserving such mournful memorials?  They have been till very lately so much neglected, that every man carried away the stones who fancied that he wanted them.

In the morning we got up to walk around a city that history tells us once thrived, and we looked at the ruins of its former glory, which won’t be around for much longer unless someone makes an effort to save them. And honestly, what’s the joy in preserving such sad reminders? They've been so neglected until recently that anyone who thought they could use the stones took them away.

The cathedral, of which the foundations may be still traced, and a small part of the wall is standing, appears to have been a spacious and majestick building, not unsuitable to the primacy of the kingdom.  Of the architecture, the poor remains can hardly exhibit, even to an artist, a sufficient specimen.  It was demolished, as is well known, in the tumult and violence of Knox’s reformation.

The cathedral, with its foundations still visible and a small section of the wall still standing, seems to have been a large and impressive building that was appropriate for the kingdom's leadership. The remaining architecture barely provides an adequate example, even for an artist. It was destroyed, as is widely known, during the chaos and violence of Knox’s reformation.

Not far from the cathedral, on the margin of the water, stands a fragment of the castle, in which the archbishop anciently resided.  It was never very large, and was built with more attention to security than pleasure.  Cardinal Beatoun is said to have had workmen employed in improving its fortifications at the time when he was murdered by the ruffians of reformation, in the manner of which Knox has given what he himself calls a merry narrative.

Not far from the cathedral, by the water's edge, stands a remnant of the castle where the archbishop once lived. It was never very big and was constructed more for defense than for comfort. It's said that Cardinal Beatoun had workers improving its fortifications when he was killed by the reformers' thugs, an event that Knox describes in what he calls a humorous account.

The change of religion in Scotland, eager and vehement as it was, raised an epidemical enthusiasm, compounded of sullen scrupulousness and warlike ferocity, which, in a people whom idleness resigned to their own thoughts, and who, conversing only with each other, suffered no dilution of their zeal from the gradual influx of new opinions, was long transmitted in its full strength from the old to the young, but by trade and intercourse with England, is now visibly abating, and giving way too fast to that laxity of practice and indifference of opinion, in which men, not sufficiently instructed to find the middle point, too easily shelter themselves from rigour and constraint.

The change in religion in Scotland, as eager and intense as it was, sparked a widespread enthusiasm made up of stern scruples and aggressive fervor. In a society where idleness led people to dwell on their own thoughts and where discussions were limited to one another, their fervor was passed down strongly from the old to the young. However, due to trade and interaction with England, this intensity is now noticeably fading, giving way too quickly to a lax approach and a lack of strong opinions. This leaves people, who are not well enough informed to find a balanced perspective, too easily seeking refuge from strictness and pressure.

The city of St. Andrews, when it had lost its archiepiscopal pre-eminence, gradually decayed: One of its streets is now lost; and in those that remain, there is silence and solitude of inactive indigence and gloomy depopulation.

The city of St. Andrews, after losing its archiepiscopal prominence, gradually deteriorated: One of its streets is now gone; and in the ones that are still there, there is silence and loneliness from inactive poverty and bleak depopulation.

The university, within a few years, consisted of three colleges, but is now reduced to two; the college of St. Leonard being lately dissolved by the sale of its buildings and the appropriation of its revenues to the professors of the two others.  The chapel of the alienated college is yet standing, a fabrick not inelegant of external structure; but I was always, by some civil excuse, hindred from entering it.  A decent attempt, as I was since told, has been made to convert it into a kind of green-house, by planting its area with shrubs.  This new method of gardening is unsuccessful; the plants do not hitherto prosper.  To what use it will next be put I have no pleasure in conjecturing.  It is something that its present state is at least not ostentatiously displayed.  Where there is yet shame, there may in time be virtue.

The university, within a few years, had three colleges but is now reduced to two; the College of St. Leonard was recently closed down, with its buildings sold off and its funds redirected to the professors of the other two colleges. The chapel of the now-defunct college still stands, an elegant structure on the outside; however, I was always, with some polite excuse, prevented from going inside. I’ve been told since that a nice effort has been made to turn it into a kind of greenhouse by filling its grounds with shrubs. This new gardening approach hasn't been successful; the plants have yet to thrive. I have no desire to guess what its next use will be. At least its current state isn’t overly flaunted. Where there is still shame, there may, over time, be virtue.

The dissolution of St. Leonard’s college was doubtless necessary; but of that necessity there is reason to complain.  It is surely not without just reproach, that a nation, of which the commerce is hourly extending, and the wealth encreasing, denies any participation of its prosperity to its literary societies; and while its merchants or its nobles are raising palaces, suffers its universities to moulder into dust.

The closure of St. Leonard’s College was definitely necessary; however, there are valid complaints about that necessity. It's certainly a shame that a nation, whose commerce is growing every day and whose wealth is increasing, refuses to share any of its prosperity with its literary societies. While its merchants and nobles are building grand palaces, the universities are left to decay.

Of the two colleges yet standing, one is by the institution of its founder appropriated to Divinity.  It is said to be capable of containing fifty students; but more than one must occupy a chamber.  The library, which is of late erection, is not very spacious, but elegant and luminous.

Of the two colleges still in operation, one is dedicated to Divinity as designated by its founder. It reportedly has the capacity to accommodate fifty students, but more than one has to share a room. The library, which was built recently, isn't very big but is stylish and well-lit.

The doctor, by whom it was shewn, hoped to irritate or subdue my English vanity by telling me, that we had no such repository of books in England.

The doctor, who pointed this out, hoped to annoy or humble my English pride by telling me that we didn't have a place like that for books in England.

Saint Andrews seems to be a place eminently adapted to study and education, being situated in a populous, yet a cheap country, and exposing the minds and manners of young men neither to the levity and dissoluteness of a capital city, nor to the gross luxury of a town of commerce, places naturally unpropitious to learning; in one the desire of knowledge easily gives way to the love of pleasure, and in the other, is in danger of yielding to the love of money.

Saint Andrews seems like a perfect place for study and education. It’s located in a bustling yet affordable country, and it keeps young people's minds and behavior away from the distractions and excesses of a big city, as well as the harsh materialism of a commercial town—both of which are not conducive to learning. In a big city, the pursuit of knowledge often takes a backseat to the pursuit of pleasure, while in a commercial town, it risks giving way to the pursuit of money.

The students however are represented as at this time not exceeding a hundred.  Perhaps it may be some obstruction to their increase that there is no episcopal chapel in the place.  I saw no reason for imputing their paucity to the present professors; nor can the expence of an academical education be very reasonably objected.  A student of the highest class may keep his annual session, or as the English call it, his term, which lasts seven months, for about fifteen pounds, and one of lower rank for less than ten; in which board, lodging, and instruction are all included.

The students, however, are currently not more than a hundred. It might be that the lack of an episcopal chapel in the area is hindering their growth. I found no reason to blame their small numbers on the current professors; the cost of a college education isn't really a valid complaint either. A student in the highest class can attend his annual session, or as the English call it, his term, which lasts seven months, for about fifteen pounds, and a student in a lower class can do it for less than ten; this includes board, lodging, and instruction.

The chief magistrate resident in the university, answering to our vice-chancellor, and to the rector magnificus on the continent, had commonly the title of Lord Rector; but being addressed only as Mr. Rector in an inauguratory speech by the present chancellor, he has fallen from his former dignity of style.  Lordship was very liberally annexed by our ancestors to any station or character of dignity: They said, the Lord General, and Lord Ambassador; so we still say, my Lord, to the judge upon the circuit, and yet retain in our Liturgy the Lords of the Council.

The chief administrator at the university, who reports to our vice-chancellor and to the rector magnificus in Europe, usually held the title of Lord Rector. However, since the current chancellor referred to him simply as Mr. Rector in an inauguration speech, he has lost his previous elevated title. Our ancestors generously attached the title of Lord to any position of authority; they referred to the Lord General and the Lord Ambassador, and we still say my Lord to the judge on the circuit, while also keeping the Lords of the Council in our Liturgy.

In walking among the ruins of religious buildings, we came to two vaults over which had formerly stood the house of the sub-prior.  One of the vaults was inhabited by an old woman, who claimed the right of abode there, as the widow of a man whose ancestors had possessed the same gloomy mansion for no less than four generations.  The right, however it began, was considered as established by legal prescription, and the old woman lives undisturbed.  She thinks however that she has a claim to something more than sufferance; for as her husband’s name was Bruce, she is allied to royalty, and told Mr. Boswell that when there were persons of quality in the place, she was distinguished by some notice; that indeed she is now neglected, but she spins a thread, has the company of her cat, and is troublesome to nobody.

While walking through the ruins of religious buildings, we came across two vaults that had once been the site of the sub-prior's house. One of the vaults is now occupied by an elderly woman who claims the right to live there as the widow of a man whose family had owned the same dreary house for at least four generations. This right, whatever its origins, is viewed as established through legal tradition, and the old woman lives there in peace. However, she believes she deserves more than just tolerance; since her husband's name was Bruce, she thinks she is linked to royalty. She told Mr. Boswell that when there were notable people around, she received some attention; though she feels neglected now, she spends her days spinning thread, enjoying the company of her cat, and causing no trouble to anyone.

Having now seen whatever this ancient city offered to our curiosity, we left it with good wishes, having reason to be highly pleased with the attention that was paid us.  But whoever surveys the world must see many things that give him pain.  The kindness of the professors did not contribute to abate the uneasy remembrance of an university declining, a college alienated, and a church profaned and hastening to the ground.

Having now experienced everything this ancient city had to offer our curiosity, we left it with good wishes, feeling quite pleased with the attention we received. But anyone who explores the world will encounter many things that cause them sorrow. The kindness of the professors didn't lessen the troubling memories of a university in decline, a college that feels disconnected, and a church that is tarnished and collapsing.

St. Andrews indeed has formerly suffered more atrocious ravages and more extensive destruction, but recent evils affect with greater force.  We were reconciled to the sight of archiepiscopal ruins.  The distance of a calamity from the present time seems to preclude the mind from contact or sympathy.  Events long past are barely known; they are not considered.  We read with as little emotion the violence of Knox and his followers, as the irruptions of Alaric and the Goths.  Had the university been destroyed two centuries ago, we should not have regretted it; but to see it pining in decay and struggling for life, fills the mind with mournful images and ineffectual wishes.

St. Andrews has certainly experienced worse destruction and more horrific attacks in the past, but the recent problems hit harder. We have come to terms with the sight of the ruined archbishop’s residence. The time that has passed since a disaster makes it easier for us to detach ourselves from it and not feel much sympathy. Events from long ago are hardly remembered; they just don’t register with us. We read about the violence of Knox and his followers with the same indifference as the invasions by Alaric and the Goths. If the university had been destroyed two centuries ago, we wouldn’t have felt any loss; but seeing it struggling to survive in its decline fills us with sad images and pointless wishes.

ABERBROTHICK

As we knew sorrow and wishes to be vain, it was now our business to mind our way.  The roads of Scotland afford little diversion to the traveller, who seldom sees himself either encountered or overtaken, and who has nothing to contemplate but grounds that have no visible boundaries, or are separated by walls of loose stone.  From the bank of the Tweed to St. Andrews I had never seen a single tree, which I did not believe to have grown up far within the present century.  Now and then about a gentleman’s house stands a small plantation, which in Scotch is called a policy, but of these there are few, and those few all very young.  The variety of sun and shade is here utterly unknown.  There is no tree for either shelter or timber.  The oak and the thorn is equally a stranger, and the whole country is extended in uniform nakedness, except that in the road between Kirkaldy and Cowpar, I passed for a few yards between two hedges.  A tree might be a show in Scotland as a horse in Venice.  At St. Andrews Mr. Boswell found only one, and recommended it to my notice; I told him that it was rough and low, or looked as if I thought so.  This, said he, is nothing to another a few miles off.  I was still less delighted to hear that another tree was not to be seen nearer.  Nay, said a gentleman that stood by, I know but of this and that tree in the county.

As we understood grief and knew that wishes could be pointless, it was now our job to pay attention to our path. The roads of Scotland offer little entertainment to travelers, who rarely see anyone coming toward them or passing by, and have nothing to look at but fields that seem endless or are divided by walls made of loose stone. From the bank of the Tweed to St. Andrews, I hadn’t seen a single tree that I thought dated back more than this century. Sometimes, around a gentleman's house, there's a small grove, which in Scottish is called a policy, but there are very few of these, and all of them are quite young. The variety of sunlight and shade is completely absent here. There are no trees for either shade or timber. The oak and the thorn are both strangers, and the whole landscape stretches out in uniform barrenness, except on the road between Kirkaldy and Cowpar, where I passed a few yards between two hedges. A tree might be as rare in Scotland as a horse would be in Venice. At St. Andrews, Mr. Boswell pointed out the only tree he could find and recommended I take notice of it; I told him it looked rough and short, or at least I thought it did. He said that was nothing compared to another one a few miles away. I was even less pleased to hear that there were no more trees nearby. In fact, said a gentleman standing by, I only know of this tree and one other in the county.

The Lowlands of Scotland had once undoubtedly an equal portion of woods with other countries.  Forests are every where gradually diminished, as architecture and cultivation prevail by the increase of people and the introduction of arts.  But I believe few regions have been denuded like this, where many centuries must have passed in waste without the least thought of future supply.  Davies observes in his account of Ireland, that no Irishman had ever planted an orchard.  For that negligence some excuse might be drawn from an unsettled state of life, and the instability of property; but in Scotland possession has long been secure, and inheritance regular, yet it may be doubted whether before the Union any man between Edinburgh and England had ever set a tree.

The Lowlands of Scotland once definitely had just as many woods as other countries. Forests everywhere are gradually disappearing as buildings and farming spread due to population growth and advancements in various arts. However, I believe few places have been stripped of their trees like this one, where many centuries must have gone by with no thought of replenishing what was lost. Davies mentions in his account of Ireland that no Irishman had ever planted an orchard. Some excuse could be made for that negligence because of the unsettled way of life and the instability of land ownership; but in Scotland, land ownership has been secure for a long time, and inheritance has been consistent. Still, it’s uncertain whether before the Union any person between Edinburgh and England ever planted a tree.

Of this improvidence no other account can be given than that it probably began in times of tumult, and continued because it had begun.  Established custom is not easily broken, till some great event shakes the whole system of things, and life seems to recommence upon new principles.  That before the Union the Scots had little trade and little money, is no valid apology; for plantation is the least expensive of all methods of improvement.  To drop a seed into the ground can cost nothing, and the trouble is not great of protecting the young plant, till it is out of danger; though it must be allowed to have some difficulty in places like these, where they have neither wood for palisades, nor thorns for hedges.

The only explanation for this carelessness is that it likely started in chaotic times and continued simply because it began. Established habits are hard to change until something major shakes everything up and life seems to start over on new terms. The fact that Scots had little trade and little money before the Union isn’t a good excuse; planting is the least expensive way to improve things. Dropping a seed into the ground costs nothing, and it’s not too much trouble to protect the young plant until it’s safe. However, there are challenges in places like this, where they have neither wood for fences nor thorns for hedges.

Our way was over the Firth of Tay, where, though the water was not wide, we paid four shillings for ferrying the chaise.  In Scotland the necessaries of life are easily procured, but superfluities and elegancies are of the same price at least as in England, and therefore may be considered as much dearer.

Our route took us over the Firth of Tay, where, even though the water wasn’t wide, we paid four shillings to ferry the carriage. In Scotland, you can easily find the basics of life, but luxuries and finer things cost at least as much as in England, making them seem even more expensive.

We stopped a while at Dundee, where I remember nothing remarkable, and mounting our chaise again, came about the close of the day to Aberbrothick.

We paused for a bit in Dundee, but I don’t recall anything special, and after getting back into our carriage, we arrived in Aberbrothick towards the end of the day.

The monastery of Aberbrothick is of great renown in the history of Scotland.  Its ruins afford ample testimony of its ancient magnificence: Its extent might, I suppose, easily be found by following the walls among the grass and weeds, and its height is known by some parts yet standing.  The arch of one of the gates is entire, and of another only so far dilapidated as to diversify the appearance.  A square apartment of great loftiness is yet standing; its use I could not conjecture, as its elevation was very disproportionate to its area.  Two corner towers, particularly attracted our attention.  Mr. Boswell, whose inquisitiveness is seconded by great activity, scrambled in at a high window, but found the stairs within broken, and could not reach the top.  Of the other tower we were told that the inhabitants sometimes climbed it, but we did not immediately discern the entrance, and as the night was gathering upon us, thought proper to desist.  Men skilled in architecture might do what we did not attempt: They might probably form an exact ground-plot of this venerable edifice.  They may from some parts yet standing conjecture its general form, and perhaps by comparing it with other buildings of the same kind and the same age, attain an idea very near to truth.  I should scarcely have regretted my journey, had it afforded nothing more than the sight of Aberbrothick.

The monastery of Aberbrothick is well-known in Scottish history. Its ruins clearly show its former grandeur: You could easily trace its boundaries by following the walls through the grass and weeds, and its height can be measured by the sections still standing. One of the gate arches is intact, while another is only partially ruined, which adds some character. A tall square room is still standing; I couldn't guess its purpose since its height seems way too much for its size. Two corner towers especially caught our attention. Mr. Boswell, curious as ever, climbed through a high window but found the stairs inside broken, so he couldn't reach the top. We were told that people sometimes climbed the other tower, but we couldn't find the entrance right away, and with night approaching, we decided to stop. Experts in architecture might do what we couldn't attempt: They could probably create an accurate layout of this ancient building. They might be able to infer its overall shape from the parts still intact, and by comparing it to other similar buildings of the same era, they could get a pretty accurate idea of its original form. I wouldn't have regretted my trip if it had offered nothing more than a glimpse of Aberbrothick.

MONTROSE

Leaving these fragments of magnificence, we travelled on to Montrose, which we surveyed in the morning, and found it well built, airy, and clean.  The townhouse is a handsome fabrick with a portico.  We then went to view the English chapel, and found a small church, clean to a degree unknown in any other part of Scotland, with commodious galleries, and what was yet less expected, with an organ.

Leaving these bits of beauty behind, we continued on to Montrose, which we checked out in the morning and found to be well-built, open, and clean. The town hall is an attractive building with a portico. We then went to see the English chapel and discovered a small church, cleaner than we had seen in any other part of Scotland, with spacious galleries, and surprisingly, an organ.

At our inn we did not find a reception such as we thought proportionate to the commercial opulence of the place; but Mr. Boswell desired me to observe that the innkeeper was an Englishman, and I then defended him as well as I could.

At our inn, we didn’t find a welcome that matched the financial success of the place; however, Mr. Boswell asked me to note that the innkeeper was English, and I defended him as best as I could.

When I had proceeded thus far, I had opportunities of observing what I had never heard, that there are many beggars in Scotland.  In Edinburgh the proportion is, I think, not less than in London, and in the smaller places it is far greater than in English towns of the same extent.  It must, however, be allowed that they are not importunate, nor clamorous.  They solicit silently, or very modestly, and therefore though their behaviour may strike with more force the heart of a stranger, they are certainly in danger of missing the attention of their countrymen.  Novelty has always some power, an unaccustomed mode of begging excites an unaccustomed degree of pity.  But the force of novelty is by its own nature soon at an end; the efficacy of outcry and perseverance is permanent and certain.

When I got this far, I noticed something I hadn't heard before: there are a lot of beggars in Scotland. In Edinburgh, I think the number is at least as high as in London, and in smaller towns, it's much greater than in English towns of similar size. However, it should be noted that they are not pushy or loud. They ask for help quietly or very modestly, so while their behavior may touch the hearts of strangers more deeply, they definitely risk being overlooked by their fellow countrymen. There's always some power in novelty; an unusual way of begging can provoke an unusual level of compassion. But the impact of novelty fades quickly; the effectiveness of shouting and persistence is lasting and reliable.

The road from Montrose exhibited a continuation of the same appearances.  The country is still naked, the hedges are of stone, and the fields so generally plowed that it is hard to imagine where grass is found for the horses that till them.  The harvest, which was almost ripe, appeared very plentiful.

The road from Montrose showed the same sights as before. The land is still bare, the hedges are made of stone, and the fields are so extensively plowed that it's hard to picture where the grass is for the horses that work them. The harvest, which was nearly ready, looked very abundant.

Early in the afternoon Mr. Boswell observed that we were at no great distance from the house of lord Monboddo.  The magnetism of his conversation easily drew us out of our way, and the entertainment which we received would have been a sufficient recompense for a much greater deviation.

Early in the afternoon, Mr. Boswell noticed that we were not far from Lord Monboddo's house. The charm of his conversation easily led us off course, and the enjoyment we experienced was more than enough compensation for going out of our way.

The roads beyond Edinburgh, as they are less frequented, must be expected to grow gradually rougher; but they were hitherto by no means incommodious.  We travelled on with the gentle pace of a Scotch driver, who having no rivals in expedition, neither gives himself nor his horses unnecessary trouble.  We did not affect the impatience we did not feel, but were satisfied with the company of each other as well riding in the chaise, as sitting at an inn.  The night and the day are equally solitary and equally safe; for where there are so few travellers, why should there be robbers.

The roads outside Edinburgh are less traveled, so we can expect them to get a bit bumpier over time; however, they were not uncomfortable at all until now. We moved along at the easy pace of a Scottish driver, who, having no competition to speed him up, doesn’t stress himself or his horses unnecessarily. We didn’t pretend to be impatient since we weren’t, but instead enjoyed each other’s company, whether we were riding in the carriage or sitting at an inn. Both night and day feel equally lonely and safe, since with so few travelers around, why would there be any robbers?

ABERDEEN

We came somewhat late to Aberdeen, and found the inn so full, that we had some difficulty in obtaining admission, till Mr. Boswell made himself known: His name overpowered all objection, and we found a very good house and civil treatment.

We arrived in Aberdeen a bit late and found the inn completely full, making it difficult for us to get a room until Mr. Boswell introduced himself. His name made any objections disappear, and we ended up in a nice place with great service.

I received the next day a very kind letter from Sir Alexander Gordon, whom I had formerly known in London, and after a cessation of all intercourse for near twenty years met here professor of physic in the King’s College.  Such unexpected renewals of acquaintance may be numbered among the most pleasing incidents of life.

I got a really nice letter the next day from Sir Alexander Gordon, whom I had previously known in London, and after not being in touch for almost twenty years, I ran into him here as a professor of physics at King’s College. These unexpected reunions can be some of the most enjoyable moments in life.

The knowledge of one professor soon procured me the notice of the rest, and I did not want any token of regard, being conducted wherever there was any thing which I desired to see, and entertained at once with the novelty of the place, and the kindness of communication.

The knowledge of one professor quickly got me noticed by the others, and I didn't need any special acknowledgment, as I was taken wherever I wanted to go, enjoying both the excitement of the place and the friendliness of the conversations.

To write of the cities of our own island with the solemnity of geographical description, as if we had been cast upon a newly discovered coast, has the appearance of very frivolous ostentation; yet as Scotland is little known to the greater part of those who may read these observations, it is not superfluous to relate, that under the name of Aberdeen are comprised two towns standing about a mile distant from each other, but governed, I think, by the same magistrates.

Writing about the cities of our own island with the seriousness of a geographical description, as if we had landed on a newly discovered shore, seems like a pointless show-off. However, since Scotland is not well known to many who might read these remarks, it's worth noting that the name Aberdeen refers to two towns located about a mile apart, but I believe they are governed by the same officials.

Old Aberdeen is the ancient episcopal city, in which are still to be seen the remains of the cathedral.  It has the appearance of a town in decay, having been situated in times when commerce was yet unstudied, with very little attention to the commodities of the harbour.

Old Aberdeen is the historic episcopal city, where you can still see the remains of the cathedral. It looks like a town in decline, as it was established in a time when commerce was undeveloped, with minimal focus on the goods of the harbor.

New Aberdeen has all the bustle of prosperous trade, and all the shew of increasing opulence.  It is built by the water-side.  The houses are large and lofty, and the streets spacious and clean.  They build almost wholly with the granite used in the new pavement of the streets of London, which is well known not to want hardness, yet they shape it easily.  It is beautiful and must be very lasting.

New Aberdeen is full of the hustle and bustle of successful trade and shows clear signs of growing wealth. It's situated by the waterfront. The houses are big and tall, and the streets are wide and clean. They mainly use granite for building, just like the new paving stones in London, which are known for their durability, but they shape it with ease. It looks beautiful and should last a long time.

What particular parts of commerce are chiefly exercised by the merchants of Aberdeen, I have not inquired.  The manufacture which forces itself upon a stranger’s eye is that of knit-stockings, on which the women of the lower class are visibly employed.

What specific areas of trade are primarily engaged in by the merchants of Aberdeen, I have not investigated. The industry that stands out to a visitor is the production of knit stockings, where the women from the lower classes are clearly at work.

In each of these towns there is a college, or in stricter language, an university; for in both there are professors of the same parts of learning, and the colleges hold their sessions and confer degrees separately, with total independence of one on the other.

In each of these towns, there's a college, or more precisely, a university; because in both, there are professors teaching the same subjects, and the colleges hold their sessions and grant degrees independently of each other.

In old Aberdeen stands the King’s College, of which the first president was Hector Boece, or Boethius, who may be justly reverenced as one of the revivers of elegant learning.  When he studied at Paris, he was acquainted with Erasmus, who afterwards gave him a public testimony of his esteem, by inscribing to him a catalogue of his works.  The stile of Boethius, though, perhaps, not always rigorously pure, is formed with great diligence upon ancient models, and wholly uninfected with monastic barbarity.  His history is written with elegance and vigour, but his fabulousness and credulity are justly blamed.  His fabulousness, if he was the author of the fictions, is a fault for which no apology can be made; but his credulity may be excused in an age, when all men were credulous.  Learning was then rising on the world; but ages so long accustomed to darkness, were too much dazzled with its light to see any thing distinctly.  The first race of scholars, in the fifteenth century, and some time after, were, for the most part, learning to speak, rather than to think, and were therefore more studious of elegance than of truth.  The contemporaries of Boethius thought it sufficient to know what the ancients had delivered.  The examination of tenets and of facts was reserved for another generation.

In old Aberdeen, you'll find King’s College, where the first president was Hector Boece, or Boethius, who is rightly honored as one of the revivers of elegant learning. While studying in Paris, he met Erasmus, who later publicly recognized him by dedicating a catalog of his works to him. Boethius's style, although perhaps not always perfectly polished, is crafted with great care based on ancient models and completely free from monastic clumsiness. His history is written with elegance and energy, but he is rightly criticized for his fancifulness and gullibility. His fancifulness, if he indeed created those tales, is a flaw for which there’s no excuse; however, his gullibility can be understood in a time when everyone was easily deceived. Learning was beginning to flourish, but after so many ages of darkness, people were too dazzled by its light to see anything clearly. The first generation of scholars in the fifteenth century and for some time afterward were mostly learning to express themselves rather than to think deeply, leading them to prioritize elegance over truth. Boethius's contemporaries felt it was enough to know what the ancients had taught. Questioning beliefs and facts was left for another generation.

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Understood. Please provide the phrases to modernize.

Boethius, as president of the university, enjoyed a revenue of forty Scottish marks, about two pounds four shillings and sixpence of sterling money.  In the present age of trade and taxes, it is difficult even for the imagination so to raise the value of money, or so to diminish the demands of life, as to suppose four and forty shillings a year, an honourable stipend; yet it was probably equal, not only to the needs, but to the rank of Boethius.  The wealth of England was undoubtedly to that of Scotland more than five to one, and it is known that Henry the eighth, among whose faults avarice was never reckoned, granted to Roger Ascham, as a reward of his learning, a pension of ten pounds a year.

Boethius, as the university president, earned a salary of forty Scottish marks, which is about two pounds, four shillings, and sixpence in sterling. In today's world of commerce and taxes, it's hard to imagine how to either inflate the value of money or reduce life's expenses enough to see forty shillings a year as a respectable income; however, it likely met both Boethius's needs and his social status. The wealth of England was certainly more than five times that of Scotland, and it’s known that Henry the Eighth, who was not considered greedy, granted Roger Ascham a yearly pension of ten pounds as recognition of his scholarship.

The other, called the Marischal College, is in the new town.  The hall is large and well lighted.  One of its ornaments is the picture of Arthur Johnston, who was principal of the college, and who holds among the Latin poets of Scotland the next place to the elegant Buchanan.

The other, called the Marischal College, is in the new town. The hall is spacious and well-lit. One of its features is a portrait of Arthur Johnston, who was the principal of the college and ranks among the Latin poets of Scotland just after the elegant Buchanan.

In the library I was shewn some curiosities; a Hebrew manuscript of exquisite penmanship, and a Latin translation of Aristotle’s Politicks by Leonardus Aretinus, written in the Roman character with nicety and beauty, which, as the art of printing has made them no longer necessary, are not now to be found.  This was one of the latest performances of the transcribers, for Aretinus died but about twenty years before typography was invented.  This version has been printed, and may be found in libraries, but is little read; for the same books have been since translated both by Victorius and Lambinus, who lived in an age more cultivated, but perhaps owed in part to Aretinus that they were able to excel him.  Much is due to those who first broke the way to knowledge, and left only to their successors the task of smoothing it.

In the library, I was shown some interesting items: a Hebrew manuscript with beautiful handwriting and a Latin translation of Aristotle’s Politics by Leonard Aretinus, written in Roman script with precision and elegance. Since the invention of printing has made these manuscripts less necessary, they're now hard to find. This was one of the last works created by scribes because Aretinus died just about twenty years before printing was invented. This translation has been printed and can be found in libraries, but it isn't widely read anymore; since then, Victorius and Lambinus have translated the same works, and they came from a more advanced era, possibly benefiting from Aretinus's groundwork. Much credit goes to those who first paved the way for knowledge, leaving their successors with the task of refining it.

In both these colleges the methods of instruction are nearly the same; the lectures differing only by the accidental difference of diligence, or ability in the professors.  The students wear scarlet gowns and the professors black, which is, I believe, the academical dress in all the Scottish universities, except that of Edinburgh, where the scholars are not distinguished by any particular habit.  In the King’s College there is kept a public table, but the scholars of the Marischal College are boarded in the town.  The expence of living is here, according to the information that I could obtain, somewhat more than at St. Andrews.

In both of these colleges, the teaching methods are pretty much the same; the lectures only vary slightly due to the professors’ different levels of diligence or skill. The students wear red gowns, while the professors wear black, which I believe is the academic dress in all Scottish universities, except for Edinburgh, where students don’t have any specific attire. At King’s College, there is a shared dining setup, but students at Marischal College eat in the town. Based on what I found out, the cost of living here is somewhat higher than at St. Andrews.

The course of education is extended to four years, at the end of which those who take a degree, who are not many, become masters of arts, and whoever is a master may, if he pleases, immediately commence doctor.  The title of doctor, however, was for a considerable time bestowed only on physicians.  The advocates are examined and approved by their own body; the ministers were not ambitious of titles, or were afraid of being censured for ambition; and the doctorate in every faculty was commonly given or sold into other countries.  The ministers are now reconciled to distinction, and as it must always happen that some will excel others, have thought graduation a proper testimony of uncommon abilities or acquisitions.

The education program lasts four years, and at the end, those who earn a degree—though they are few—become masters of arts. Anyone who becomes a master can choose to start working toward a doctorate right away. For a long time, the title of doctor was only given to physicians. Advocates are tested and approved by their peers; ministers didn’t seek titles or were worried about being criticized for their ambition. The doctorate in each field was often awarded or sold to people from other countries. Now, ministers have accepted the idea of distinctions, and since it’s natural for some to stand out, they believe graduation is a good way to recognize exceptional skills or knowledge.

The indiscriminate collation of degrees has justly taken away that respect which they originally claimed as stamps, by which the literary value of men so distinguished was authoritatively denoted.  That academical honours, or any others should be conferred with exact proportion to merit, is more than human judgment or human integrity have given reason to expect.  Perhaps degrees in universities cannot be better adjusted by any general rule than by the length of time passed in the public profession of learning.  An English or Irish doctorate cannot be obtained by a very young man, and it is reasonable to suppose, what is likewise by experience commonly found true, that he who is by age qualified to be a doctor, has in so much time gained learning sufficient not to disgrace the title, or wit sufficient not to desire it.

The careless gathering of degrees has rightfully stripped away the respect they once had as markers of the literary worth of those who held them. It's unrealistic to expect that academic honors, or any other awards, should be given in perfect alignment with merit, as human judgment and integrity rarely allow for that. Perhaps degrees from universities can only be fairly assigned based on the length of time spent in the public pursuit of knowledge. A young man in England or Ireland cannot earn a doctorate, and it's reasonable to assume, which experience often confirms, that someone who is old enough to be a doctor has gained enough knowledge in that time to not bring shame to the title, or enough common sense to not want it.

The Scotch universities hold but one term or session in the year.  That of St. Andrews continues eight months, that of Aberdeen only five, from the first of November to the first of April.

The Scottish universities have only one term or session each year. St. Andrews lasts eight months, while Aberdeen lasts only five, from November 1st to April 1st.

In Aberdeen there is an English Chapel, in which the congregation was numerous and splendid.  The form of public worship used by the church of England is in Scotland legally practised in licensed chapels served by clergymen of English or Irish ordination, and by tacit connivance quietly permitted in separate congregations supplied with ministers by the successors of the bishops who were deprived at the Revolution.

In Aberdeen, there’s an English Chapel with a large and impressive congregation. The Church of England’s style of public worship is legally practiced in Scotland within licensed chapels, led by clergymen ordained in England or Ireland. It’s also quietly allowed in separate congregations that have ministers provided by the successors of the bishops who were removed during the Revolution.

We came to Aberdeen on Saturday August 21.  On Monday we were invited into the town-hall, where I had the freedom of the city given me by the Lord Provost.  The honour conferred had all the decorations that politeness could add, and what I am afraid I should not have had to say of any city south of the Tweed, I found no petty officer bowing for a fee.

We arrived in Aberdeen on Saturday, August 21. On Monday, we were invited to the town hall, where the Lord Provost granted me the freedom of the city. The honor we received was complete with all the polite decorations, and what I sadly can't say about any city south of the Tweed, I found no petty officer asking for a tip.

The parchment containing the record of admission is, with the seal appending, fastened to a riband and worn for one day by the new citizen in his hat.

The document with the admission record, bearing the seal, is attached to a ribbon and worn for one day by the new citizen on their hat.

By a lady who saw us at the chapel, the Earl of Errol was informed of our arrival, and we had the honour of an invitation to his seat, called Slanes Castle, as I am told, improperly, from the castle of that name, which once stood at a place not far distant.

A lady who spotted us at the chapel informed the Earl of Errol about our arrival, and we had the honor of receiving an invitation to his residence, known as Slanes Castle, although I've been told that name is actually incorrect since it references a castle that once stood nearby.

The road beyond Aberdeen grew more stony, and continued equally naked of all vegetable decoration.  We travelled over a tract of ground near the sea, which, not long ago, suffered a very uncommon, and unexpected calamity.  The sand of the shore was raised by a tempest in such quantities, and carried to such a distance, that an estate was overwhelmed and lost.  Such and so hopeless was the barrenness superinduced, that the owner, when he was required to pay the usual tax, desired rather to resign the ground.

The road beyond Aberdeen became rockier and remained completely devoid of any plant life. We traveled across an area near the ocean that, not long ago, experienced a very unusual and surprising disaster. A storm whipped up so much sand from the shore and moved it so far that an estate was buried and lost. The resulting desolation was so complete that when the owner was asked to pay the usual taxes, he preferred to give up the land instead.

SLANES CASTLE, THE BULLER OF BUCHAN

We came in the afternoon to Slanes Castle, built upon the margin of the sea, so that the walls of one of the towers seem only a continuation of a perpendicular rock, the foot of which is beaten by the waves.  To walk round the house seemed impracticable.  From the windows the eye wanders over the sea that separates Scotland from Norway, and when the winds beat with violence must enjoy all the terrifick grandeur of the tempestuous ocean.  I would not for my amusement wish for a storm; but as storms, whether wished or not, will sometimes happen, I may say, without violation of humanity, that I should willingly look out upon them from Slanes Castle.

We arrived in the afternoon at Slanes Castle, located right by the sea, so that the walls of one of the towers look like an extension of the vertical rock, which is constantly battered by the waves. Walking around the house seemed impossible. From the windows, your gaze drifts over the sea that lies between Scotland and Norway, and when the winds blow fiercely, you can witness the terrifying beauty of the raging ocean. I wouldn't want a storm just for my own enjoyment; however, since storms, whether we want them or not, can occur, I can honestly say that I would happily watch them from Slanes Castle.

When we were about to take our leave, our departure was prohibited by the countess till we should have seen two places upon the coast, which she rightly considered as worthy of curiosity, Dun Buy, and the Buller of Buchan, to which Mr. Boyd very kindly conducted us.

When we were about to leave, the countess insisted that we couldn’t go until we had seen two spots on the coast, which she rightly thought were worth checking out: Dun Buy and the Buller of Buchan. Mr. Boyd kindly took us there.

Dun Buy, which in Erse is said to signify the Yellow Rock, is a double protuberance of stone, open to the main sea on one side, and parted from the land by a very narrow channel on the other.  It has its name and its colour from the dung of innumerable sea-fowls, which in the Spring chuse this place as convenient for incubation, and have their eggs and their young taken in great abundance.  One of the birds that frequent this rock has, as we were told, its body not larger than a duck’s, and yet lays eggs as large as those of a goose.  This bird is by the inhabitants named a Coot.  That which is called Coot in England, is here a Cooter.

Dun Buy, which in Irish means the Yellow Rock, is a double outcropping of stone, facing the open sea on one side and separated from the land by a very narrow channel on the other. Its name and color come from the droppings of countless sea birds, which choose this spot as a convenient place for nesting in the Spring, resulting in the collection of a large number of their eggs and chicks. One of the birds that often visits this rock is said to have a body no bigger than a duck's, yet it lays eggs as large as those of a goose. The locals refer to this bird as a Coot. What is called a Coot in England is known here as a Cooter.

Upon these rocks there was nothing that could long detain attention, and we soon turned our eyes to the Buller, or Bouilloir of Buchan, which no man can see with indifference, who has either sense of danger or delight in rarity.  It is a rock perpendicularly tubulated, united on one side with a high shore, and on the other rising steep to a great height, above the main sea.  The top is open, from which may be seen a dark gulf of water which flows into the cavity, through a breach made in the lower part of the inclosing rock.  It has the appearance of a vast well bordered with a wall.  The edge of the Buller is not wide, and to those that walk round, appears very narrow.  He that ventures to look downward sees, that if his foot should slip, he must fall from his dreadful elevation upon stones on one side, or into water on the other.  We however went round, and were glad when the circuit was completed.

On these rocks, there wasn’t much to keep our attention for long, and we quickly shifted our gaze to the Buller, or Bouilloir of Buchan, which no one can see without feeling a mix of danger and excitement. It’s a rock with a vertical tube-like shape, connected on one side to a high shore and rising steeply on the other, towering above the ocean. The top is open, revealing a dark pool of water that flows into the cavity through a break in the lower part of the surrounding rock. It looks like a massive well with walls. The edge of the Buller isn’t wide, and to those who walk around it, it feels quite narrow. Anyone daring enough to look down sees that if they slip, they would fall from a terrifying height onto stones on one side or into water on the other. We made the walk around it and felt relieved when we finished the circuit.

When we came down to the sea, we saw some boats, and rowers, and resolved to explore the Buller at the bottom.  We entered the arch, which the water had made, and found ourselves in a place, which, though we could not think ourselves in danger, we could scarcely survey without some recoil of the mind.  The bason in which we floated was nearly circular, perhaps thirty yards in diameter.  We were inclosed by a natural wall, rising steep on every side to a height which produced the idea of insurmountable confinement.  The interception of all lateral light caused a dismal gloom.  Round us was a perpendicular rock, above us the distant sky, and below an unknown profundity of water.  If I had any malice against a walking spirit, instead of laying him in the Red-sea, I would condemn him to reside in the Buller of Buchan.

When we got down to the sea, we saw some boats and rowers, and decided to check out the Buller at the bottom. We entered the arch that the water had created and found ourselves in a place that, even though we didn't feel in danger, was unsettling to look at. The basin we were floating in was almost circular, maybe thirty yards across. We were surrounded by a natural wall, steeply rising on all sides, giving a sense of being trapped. The lack of any sideways light created a gloomy atmosphere. Around us was a sheer rock, above us the distant sky, and below an unknown deepness of water. If I had any ill will towards a wandering spirit, instead of casting him into the Red Sea, I would make him live in the Buller of Buchan.

But terrour without danger is only one of the sports of fancy, a voluntary agitation of the mind that is permitted no longer than it pleases.  We were soon at leisure to examine the place with minute inspection, and found many cavities which, as the waterman told us, went backward to a depth which they had never explored.  Their extent we had not time to try; they are said to serve different purposes.  Ladies come hither sometimes in the summer with collations, and smugglers make them storehouses for clandestine merchandise.  It is hardly to be doubted but the pirates of ancient times often used them as magazines of arms, or repositories of plunder.

But fear without danger is just one of the tricks of the imagination, a voluntary stirring of the mind that only lasts as long as it wants. We soon had the chance to examine the place closely and found many hollows that, as the boatman told us, extended backward to a depth they had never explored. We didn’t have time to measure their length; they are said to serve different purposes. Ladies sometimes come here in the summer with picnics, and smugglers use them as storage for illegal goods. It's hard to doubt that ancient pirates often used them as places to store weapons or stash their loot.

To the little vessels used by the northern rovers, the Buller may have served as a shelter from storms, and perhaps as a retreat from enemies; the entrance might have been stopped, or guarded with little difficulty, and though the vessels that were stationed within would have been battered with stones showered on them from above, yet the crews would have lain safe in the caverns.

To the small boats used by the northern explorers, the Buller might have provided shelter from storms and a safe place to escape from enemies; the entrance could easily have been blocked or guarded, and while the boats inside would have been hit with stones falling from above, the crews would have stayed safe in the caves.

Next morning we continued our journey, pleased with our reception at Slanes Castle, of which we had now leisure to recount the grandeur and the elegance; for our way afforded us few topics of conversation.  The ground was neither uncultivated nor unfruitful; but it was still all arable.  Of flocks or herds there was no appearance.  I had now travelled two hundred miles in Scotland, and seen only one tree not younger than myself.

Next morning we went on with our journey, happy with how we were welcomed at Slanes Castle, which we now had time to appreciate for its grandeur and elegance; our journey didn’t give us much to talk about. The land wasn't wild or unproductive; it was all farm land. There were no signs of flocks or herds. I had already traveled two hundred miles in Scotland and had only seen one tree that wasn’t younger than I was.

BAMFF

We dined this day at the house of Mr. Frazer of Streichton, who shewed us in his grounds some stones yet standing of a druidical circle, and what I began to think more worthy of notice, some forest trees of full growth.

We had dinner today at Mr. Frazer's house in Streichton, who showed us some standing stones of a druid circle in his yard, and what I found even more interesting, some fully grown forest trees.

At night we came to Bamff, where I remember nothing that particularly claimed my attention.  The ancient towns of Scotland have generally an appearance unusual to Englishmen.  The houses, whether great or small, are for the most part built of stones.  Their ends are now and then next the streets, and the entrance into them is very often by a flight of steps, which reaches up to the second story, the floor which is level with the ground being entered only by stairs descending within the house.

At night, we arrived in Bamff, and I don’t recall anything that really caught my attention. The old towns of Scotland usually look different to English visitors. Most of the houses, big or small, are made of stone. Sometimes, the ends of the buildings face the streets, and the entrance is often through a flight of steps that leads up to the second floor, with the ground-level floor accessed only by stairs that go down inside the house.

The art of joining squares of glass with lead is little used in Scotland, and in some places is totally forgotten.  The frames of their windows are all of wood.  They are more frugal of their glass than the English, and will often, in houses not otherwise mean, compose a square of two pieces, not joining like cracked glass, but with one edge laid perhaps half an inch over the other.  Their windows do not move upon hinges, but are pushed up and drawn down in grooves, yet they are seldom accommodated with weights and pullies.  He that would have his window open must hold it with his hand, unless what may be sometimes found among good contrivers, there be a nail which he may stick into a hole, to keep it from falling.

The technique of joining glass squares with lead isn't commonly used in Scotland and is completely forgotten in some areas. The window frames are all made of wood. They tend to use less glass than the English and often combine two pieces to form a square in their houses, overlapping one edge by about half an inch instead of joining them like broken glass. Their windows don’t swing on hinges but slide up and down in grooves, although they rarely have weights and pulleys. If someone wants to keep their window open, they have to hold it with their hand, unless they find a nail in a well-designed setup that they can use to keep it from falling.

What cannot be done without some uncommon trouble or particular expedient, will not often be done at all.  The incommodiousness of the Scotch windows keeps them very closely shut.  The necessity of ventilating human habitations has not yet been found by our northern neighbours; and even in houses well built and elegantly furnished, a stranger may be sometimes forgiven, if he allows himself to wish for fresher air.

What can't be done without some unusual effort or special solution won't happen very often. The awkwardness of Scottish windows keeps them tightly closed. Our northern neighbors haven't yet realized the need for fresh air in their homes; even in houses that are well-built and nicely decorated, a visitor might be excused for wishing for some fresher air.

These diminutive observations seem to take away something from the dignity of writing, and therefore are never communicated but with hesitation, and a little fear of abasement and contempt.  But it must be remembered, that life consists not of a series of illustrious actions, or elegant enjoyments; the greater part of our time passes in compliance with necessities, in the performance of daily duties, in the removal of small inconveniences, in the procurement of petty pleasures; and we are well or ill at ease, as the main stream of life glides on smoothly, or is ruffled by small obstacles and frequent interruption.  The true state of every nation is the state of common life.  The manners of a people are not to be found in the schools of learning, or the palaces of greatness, where the national character is obscured or obliterated by travel or instruction, by philosophy or vanity; nor is public happiness to be estimated by the assemblies of the gay, or the banquets of the rich.  The great mass of nations is neither rich nor gay: they whose aggregate constitutes the people, are found in the streets, and the villages, in the shops and farms; and from them collectively considered, must the measure of general prosperity be taken.  As they approach to delicacy a nation is refined, as their conveniences are multiplied, a nation, at least a commercial nation, must be denominated wealthy.

These small observations seem to take away from the dignity of writing, and so they are usually shared with hesitation and a bit of fear of humiliation and disdain. But we must remember that life isn’t just about a series of grand actions or fancy experiences; most of our time is spent meeting necessities, doing daily tasks, tackling minor annoyances, and seeking small pleasures. Our well-being depends on whether the flow of life runs smoothly or is disturbed by little obstacles and frequent interruptions. The true condition of every nation is reflected in everyday life. A people's manners aren't found in schools of learning or palaces of power, where the national character is hidden or erased through travel or education, philosophy or pride; nor can public happiness be gauged by the gatherings of the wealthy or the parties of the privileged. The majority of nations are neither rich nor carefree: those who make up the population can be found in the streets, villages, shops, and farms; and from them, we must measure general prosperity. As they become more refined, a nation is uplifted; as their comforts increase, a nation, particularly a commercial one, can be called wealthy.

ELGIN

Finding nothing to detain us at Bamff, we set out in the morning, and having breakfasted at Cullen, about noon came to Elgin, where in the inn, that we supposed the best, a dinner was set before us, which we could not eat.  This was the first time, and except one, the last, that I found any reason to complain of a Scotish table; and such disappointments, I suppose, must be expected in every country, where there is no great frequency of travellers.

Finding nothing to keep us at Bamff, we left in the morning and had breakfast in Cullen. Around noon, we arrived in Elgin, where we assumed the inn we chose was the best. However, the dinner served to us was unappetizing, and we couldn't eat it. This was the first time, and except for one other occasion, the last time I felt disappointed with a Scottish meal. I guess such letdowns are to be expected in any place with few travelers.

The ruins of the cathedral of Elgin afforded us another proof of the waste of reformation.  There is enough yet remaining to shew, that it was once magnificent.  Its whole plot is easily traced.  On the north side of the choir, the chapter-house, which is roofed with an arch of stone, remains entire; and on the south side, another mass of building, which we could not enter, is preserved by the care of the family of Gordon; but the body of the church is a mass of fragments.

The ruins of the Elgin cathedral give us another example of the destruction caused by the Reformation. There’s still enough left to show that it was once magnificent. You can easily trace its entire layout. On the north side of the choir, the chapter house, which has a stone arch roof, is still standing; and on the south side, another building that we couldn’t enter has been preserved by the Gordon family. However, the main part of the church is just a pile of fragments.

A paper was here put into our hands, which deduced from sufficient authorities the history of this venerable ruin.  The church of Elgin had, in the intestine tumults of the barbarous ages, been laid waste by the irruption of a highland chief, whom the bishop had offended; but it was gradually restored to the state, of which the traces may be now discerned, and was at last not destroyed by the tumultuous violence of Knox, but more shamefully suffered to dilapidate by deliberate robbery and frigid indifference.  There is still extant, in the books of the council, an order, of which I cannot remember the date, but which was doubtless issued after the Reformation, directing that the lead, which covers the two cathedrals of Elgin and Aberdeen, shall be taken away, and converted into money for the support of the army.  A Scotch army was in those times very cheaply kept; yet the lead of two churches must have born so small a proportion to any military expence, that it is hard not to believe the reason alleged to be merely popular, and the money intended for some private purse.  The order however was obeyed; the two churches were stripped, and the lead was shipped to be sold in Holland.  I hope every reader will rejoice that this cargo of sacrilege was lost at sea.

A document was handed to us that outlined the history of this old ruin based on reliable sources. The church of Elgin had been damaged during the chaotic times of the barbaric ages by an attack from a Highland chief who had been wronged by the bishop; however, it was gradually restored to a state that can still be recognized today. Ultimately, it wasn't destroyed by the violent upheaval instigated by Knox, but rather it fell into disrepair due to intentional theft and cold indifference. There’s still a record in the council's books of an order, the date of which I can't recall but was likely issued after the Reformation, which instructed that the lead from the roofs of the two cathedrals in Elgin and Aberdeen be removed and sold to fund the army. Back then, maintaining a Scottish army was quite inexpensive; nonetheless, the lead from two churches was probably a negligible contribution to any military expense, which makes it hard not to suspect that the reason given was just for show, and that the proceeds were meant for someone's personal gain. The order was followed, the two churches were stripped, and the lead was sent to be sold in Holland. I hope every reader will be glad to know that this shipment of sacrilege was lost at sea.

Let us not however make too much haste to despise our neighbours.  Our own cathedrals are mouldering by unregarded dilapidation.  It seems to be part of the despicable philosophy of the time to despise monuments of sacred magnificence, and we are in danger of doing that deliberately, which the Scots did not do but in the unsettled state of an imperfect constitution.

Let’s not be too quick to look down on our neighbors. Our own cathedrals are crumbling into neglect. It seems to be part of the unworthy mindset of our time to dismiss monuments of sacred beauty, and we risk doing intentionally what the Scots did only in the chaotic state of an imperfect system.

Those who had once uncovered the cathedrals never wished to cover them again; and being thus made useless, they were, first neglected, and perhaps, as the stone was wanted, afterwards demolished.

Those who had once revealed the cathedrals never wanted to hide them again; and as a result of this disuse, they were first ignored, and eventually, as the stone became needed, they were likely torn down.

Elgin seems a place of little trade, and thinly inhabited.  The episcopal cities of Scotland, I believe, generally fell with their churches, though some of them have since recovered by a situation convenient for commerce.  Thus Glasgow, though it has no longer an archbishop, has risen beyond its original state by the opulence of its traders; and Aberdeen, though its ancient stock had decayed, flourishes by a new shoot in another place.

Elgin seems to be a place with little trade and a sparse population. The bishop cities of Scotland, I think, usually declined along with their churches, although some have since bounced back because of their favorable locations for business. So, Glasgow, even without an archbishop anymore, has grown beyond its original status thanks to its wealthy merchants; and Aberdeen, while its old economy had faded, is thriving due to new growth in another area.

In the chief street of Elgin, the houses jut over the lowest story, like the old buildings of timber in London, but with greater prominence; so that there is sometimes a walk for a considerable length under a cloister, or portico, which is now indeed frequently broken, because the new houses have another form, but seems to have been uniformly continued in the old city.

On the main street of Elgin, the houses extend over the ground floor, similar to the old timber buildings in London, but they're more pronounced; which creates a walkway that stretches for a good distance under a covered area or porch. This area has become less consistent lately because the new houses have different designs, but it appears that this style was consistently maintained in the old city.

FORES.  CALDER.  FORT GEORGE

We went forwards the same day to Fores, the town to which Macbeth was travelling, when he met the weird sisters in his way.  This to an Englishman is classic ground.  Our imaginations were heated, and our thoughts recalled to their old amusements.

We headed to Fores the same day, the town where Macbeth was on his way when he encountered the weird sisters. This is classic territory for an Englishman. Our imaginations were ignited, and our thoughts were brought back to their old entertainments.

We had now a prelude to the Highlands.  We began to leave fertility and culture behind us, and saw for a great length of road nothing but heath; yet at Fochabars, a seat belonging to the duke of Gordon, there is an orchard, which in Scotland I had never seen before, with some timber trees, and a plantation of oaks.

We were now getting a taste of the Highlands. We started to leave behind the fertile, cultivated land and saw for miles nothing but heather; however, at Fochabers, a property owned by the Duke of Gordon, there’s an orchard, which I’d never seen in Scotland before, along with some hardwood trees and a grove of oaks.

At Fores we found good accommodation, but nothing worthy of particular remark, and next morning entered upon the road, on which Macbeth heard the fatal prediction; but we travelled on not interrupted by promises of kingdoms, and came to Nairn, a royal burgh, which, if once it flourished, is now in a state of miserable decay; but I know not whether its chief annual magistrate has not still the title of Lord Provost.

At Fores, we found decent lodging, but nothing particularly noteworthy. The next morning we set out on the road where Macbeth received the fateful prophecy; however, we traveled on without being distracted by promises of kingdoms and reached Nairn, a royal burgh that, while it may have once thrived, is now in a state of dismal decay. I’m not sure if its main annual official still holds the title of Lord Provost.

At Nairn we may fix the verge of the Highlands; for here I first saw peat fires, and first heard the Erse language.  We had no motive to stay longer than to breakfast, and went forward to the house of Mr. Macaulay, the minister who published an account of St. Kilda, and by his direction visited Calder Castle, from which Macbeth drew his second title.  It has been formerly a place of strength.  The drawbridge is still to be seen, but the moat is now dry.  The tower is very ancient: Its walls are of great thickness, arched on the top with stone, and surrounded with battlements.  The rest of the house is later, though far from modern.

At Nairn, we can reach the edge of the Highlands; it’s where I first saw peat fires and heard the Erse language. We had no reason to stay longer than for breakfast, so we headed to the home of Mr. Macaulay, the minister who published a report about St. Kilda. Following his advice, we visited Calder Castle, which is where Macbeth got his second title. It used to be a stronghold. The drawbridge is still visible, but the moat is now dry. The tower is very old; its walls are quite thick, arched at the top with stone, and surrounded by battlements. The rest of the house is newer, but still not modern.

We were favoured by a gentleman, who lives in the castle, with a letter to one of the officers at Fort George, which being the most regular fortification in the island, well deserves the notice of a traveller, who has never travelled before.  We went thither next day, found a very kind reception, were led round the works by a gentleman, who explained the use of every part, and entertained by Sir Eyre Coote, the governour, with such elegance of conversation as left us no attention to the delicacies of his table.

We were given a letter of introduction from a gentleman who lives in the castle to one of the officers at Fort George, which, being the best-fortified location on the island, is definitely worth seeing for a traveler who hasn't traveled before. We went there the next day, received a warm welcome, were shown around the fortifications by a gentleman who explained the purpose of each section, and were entertained by Sir Eyre Coote, the governor, whose elegant conversation made us forget about the delicacies on his table.

Of Fort George I shall not attempt to give any account.  I cannot delineate it scientifically, and a loose and popular description is of use only when the imagination is to be amused.  There was every where an appearance of the utmost neatness and regularity.  But my suffrage is of little value, because this and Fort Augustus are the only garrisons that I ever saw.

Of Fort George, I won't try to give a detailed account. I can't describe it in scientific terms, and a casual description is only helpful when trying to entertain the imagination. Everywhere, there was an impression of absolute neatness and order. But my opinion doesn’t hold much weight since this and Fort Augustus are the only military posts I've ever seen.

We did not regret the time spent at the fort, though in consequence of our delay we came somewhat late to Inverness, the town which may properly be called the capital of the Highlands.  Hither the inhabitants of the inland parts come to be supplied with what they cannot make for themselves: Hither the young nymphs of the mountains and valleys are sent for education, and as far as my observation has reached, are not sent in vain.

We didn't regret the time we spent at the fort, although because of our delay, we arrived a bit late in Inverness, which can rightly be called the capital of the Highlands. People from the inland areas come here to get what they can't produce themselves: Young women from the mountains and valleys are sent here for education, and from what I've seen, they benefit from it.

INVERNESS

Inverness was the last place which had a regular communication by high roads with the southern counties.  All the ways beyond it have, I believe, been made by the soldiers in this century.  At Inverness therefore Cromwell, when he subdued Scotland, stationed a garrison, as at the boundary of the Highlands.  The soldiers seem to have incorporated afterwards with the inhabitants, and to have peopled the place with an English race; for the language of this town has been long considered as peculiarly elegant.

Inverness was the last place with reliable roads connecting it to the southern counties. I believe all the paths beyond it were built by soldiers this century. So, at Inverness, Cromwell stationed a garrison when he took control of Scotland, marking it as the boundary of the Highlands. The soldiers later seemed to merge with the local people, populating the area with an English community; the language spoken in this town has long been regarded as particularly refined.

Here is a castle, called the castle of Macbeth, the walls of which are yet standing.  It was no very capacious edifice, but stands upon a rock so high and steep, that I think it was once not accessible, but by the help of ladders, or a bridge.  Over against it, on another hill, was a fort built by Cromwell, now totally demolished; for no faction of Scotland loved the name of Cromwell, or had any desire to continue his memory.

Here is a castle, called the castle of Macbeth, whose walls are still standing. It wasn’t a very large building, but it sits on a rock that is so high and steep that I believe it was once only accessible with ladders or a bridge. Across from it, on another hill, was a fort built by Cromwell, which is now completely destroyed; for no faction in Scotland liked the name Cromwell or wanted to keep his memory alive.

Yet what the Romans did to other nations, was in a great degree done by Cromwell to the Scots; he civilized them by conquest, and introduced by useful violence the arts of peace.  I was told at Aberdeen that the people learned from Cromwell’s soldiers to make shoes and to plant kail.

Yet what the Romans did to other nations was largely mirrored by Cromwell's actions towards the Scots; he brought them civilization through conquest and introduced the arts of peace through force. I heard in Aberdeen that the people learned from Cromwell’s soldiers how to make shoes and grow kale.

How they lived without kail, it is not easy to guess: They cultivate hardly any other plant for common tables, and when they had not kail they probably had nothing.  The numbers that go barefoot are still sufficient to shew that shoes may be spared: They are not yet considered as necessaries of life; for tall boys, not otherwise meanly dressed, run without them in the streets; and in the islands the sons of gentlemen pass several of their first years with naked feet.

How they lived without kale is hard to understand: They hardly grow any other crops for their everyday meals, and when they didn’t have kale, they probably had nothing at all. The number of people going barefoot is enough to show that shoes can be optional: They’re still not seen as essential for life, as tall boys, who aren't otherwise poorly dressed, run around the streets without them; and in the islands, the sons of well-off families spend several of their early years with bare feet.

I know not whether it be not peculiar to the Scots to have attained the liberal, without the manual arts, to have excelled in ornamental knowledge, and to have wanted not only the elegancies, but the conveniences of common life.  Literature soon after its revival found its way to Scotland, and from the middle of the sixteenth century, almost to the middle of the seventeenth, the politer studies were very diligently pursued.  The Latin poetry of Deliciæ Poëtarum Scotorum would have done honour to any nation, at least till the publication of May’s Supplement the English had very little to oppose.

I don't know if it's just a Scottish thing to have achieved sophistication without the practical skills, to have excelled in arts and culture, yet to lack not only the refinements but also the basic comforts of everyday life. Literature began to flourish in Scotland soon after its revival, and from the mid-sixteenth century to the mid-seventeenth century, the more refined studies were pursued with great dedication. The Latin poetry found in Deliciæ Poëtarum Scotorum would have brought pride to any nation; at least until the release of May’s Supplement, the English had very little to counter it.

Yet men thus ingenious and inquisitive were content to live in total ignorance of the trades by which human wants are supplied, and to supply them by the grossest means.  Till the Union made them acquainted with English manners, the culture of their lands was unskilful, and their domestick life unformed; their tables were coarse as the feasts of Eskimeaux, and their houses filthy as the cottages of Hottentots.

Yet men who were clever and curious were okay living in complete ignorance of the trades that provide for human needs and relied on the most basic methods to meet them. Until the Union introduced them to English customs, their local culture was unrefined, and their domestic life was chaotic; their meals were as basic as those of Eskimos, and their homes were as dirty as the huts of Hottentots.

Since they have known that their condition was capable of improvement, their progress in useful knowledge has been rapid and uniform.  What remains to be done they will quickly do, and then wonder, like me, why that which was so necessary and so easy was so long delayed.  But they must be for ever content to owe to the English that elegance and culture, which, if they had been vigilant and active, perhaps the English might have owed to them.

Since they realized that they could improve their situation, their growth in practical knowledge has been quick and steady. What’s left to be done, they will tackle fast, and then they’ll wonder, like I do, why something so necessary and so simple took so long. However, they will always have to be content to owe their refinement and culture to the English, which, if they had been more alert and proactive, perhaps the English could have owed to them.

Here the appearance of life began to alter.  I had seen a few women with plaids at Aberdeen; but at Inverness the Highland manners are common.  There is I think a kirk, in which only the Erse language is used.  There is likewise an English chapel, but meanly built, where on Sunday we saw a very decent congregation.

Here, the look of life started to change. I had seen a few women in plaid at Aberdeen, but in Inverness, Highland customs are everywhere. I believe there's a church where only the Gaelic language is spoken. There's also a small English chapel, where we saw a pretty respectable crowd on Sunday.

We were now to bid farewel to the luxury of travelling, and to enter a country upon which perhaps no wheel has ever rolled.  We could indeed have used our post-chaise one day longer, along the military road to Fort Augustus, but we could have hired no horses beyond Inverness, and we were not so sparing of ourselves, as to lead them, merely that we might have one day longer the indulgence of a carriage.

We were now saying goodbye to the comfort of traveling and entering a place where maybe no wheel has ever been. We could have used our carriage for one more day along the military road to Fort Augustus, but we couldn't rent any horses beyond Inverness, and we weren't willing to pull them ourselves just to enjoy one more day in a carriage.

At Inverness therefore we procured three horses for ourselves and a servant, and one more for our baggage, which was no very heavy load.  We found in the course of our journey the convenience of having disencumbered ourselves, by laying aside whatever we could spare; for it is not to be imagined without experience, how in climbing crags, and treading bogs, and winding through narrow and obstructed passages, a little bulk will hinder, and a little weight will burthen; or how often a man that has pleased himself at home with his own resolution, will, in the hour of darkness and fatigue, be content to leave behind him every thing but himself.

At Inverness, we got three horses for ourselves and a servant, plus one more for our luggage, which wasn’t too heavy. During our journey, we realized how helpful it was to have lightened our load by leaving behind anything we didn’t need. You can’t really understand, without experiencing it, how much a little extra stuff can get in the way when you’re climbing rocks, walking through marshes, or navigating narrow, blocked paths. Often, a person who felt confident at home might decide, in moments of darkness and exhaustion, to leave behind everything except for himself.

LOUGH NESS

We took two Highlanders to run beside us, partly to shew us the way, and partly to take back from the sea-side the horses, of which they were the owners.  One of them was a man of great liveliness and activity, of whom his companion said, that he would tire any horse in Inverness.  Both of them were civil and ready-handed.  Civility seems part of the national character of Highlanders.  Every chieftain is a monarch, and politeness, the natural product of royal government, is diffused from the laird through the whole clan.  But they are not commonly dexterous: their narrowness of life confines them to a few operations, and they are accustomed to endure little wants more than to remove them.

We took two Highlanders to run alongside us, partly to show us the way and partly to bring back the horses from the seaside, which they owned. One of them was a lively and active guy, and his companion said that he could tire out any horse in Inverness. Both of them were polite and helpful. Politeness seems to be part of the national character of Highlanders. Every chieftain is like a king, and courtesy, a natural byproduct of royal leadership, spreads from the landowner throughout the entire clan. However, they're not usually very skilled; their limited way of life restricts them to a few activities, and they're used to enduring only a few basic needs beyond just meeting them.

We mounted our steeds on the thirtieth of August, and directed our guides to conduct us to Fort Augustus.  It is built at the head of Lough Ness, of which Inverness stands at the outlet.  The way between them has been cut by the soldiers, and the greater part of it runs along a rock, levelled with great labour and exactness, near the water-side.

We got on our horses on August 30th and told our guides to take us to Fort Augustus. It’s located at the head of Loch Ness, where Inverness is at the outlet. The soldiers have cleared the path between them, and most of it runs along a rock that has been carefully leveled with a lot of effort, right by the water’s edge.

Most of this day’s journey was very pleasant.  The day, though bright, was not hot; and the appearance of the country, if I had not seen the Peak, would have been wholly new.  We went upon a surface so hard and level, that we had little care to hold the bridle, and were therefore at full leisure for contemplation.  On the left were high and steep rocks shaded with birch, the hardy native of the North, and covered with fern or heath.  On the right the limpid waters of Lough Ness were beating their bank, and waving their surface by a gentle agitation.  Beyond them were rocks sometimes covered with verdure, and sometimes towering in horrid nakedness.  Now and then we espied a little cornfield, which served to impress more strongly the general barrenness.

Most of this day's journey was very enjoyable. The day, although bright, wasn't hot; and the landscape, if I hadn't seen the Peak, would have felt completely new. We traveled on a surface so hard and flat that we didn't need to hold the reins, giving us plenty of time to think. On the left were tall, steep rocks shaded with birch trees, the hardy native of the North, and covered with ferns or heather. On the right, the clear waters of Lough Ness were lapping at the shore, creating gentle ripples on the surface. Beyond them were rocks that were sometimes green with vegetation and sometimes stark and bare. Every now and then, we caught sight of a small cornfield, which made the overall barrenness stand out even more.

Lough Ness is about twenty-four miles long, and from one mile to two miles broad.  It is remarkable that Boethius, in his description of Scotland, gives it twelve miles of breadth.  When historians or geographers exhibit false accounts of places far distant, they may be forgiven, because they can tell but what they are told; and that their accounts exceed the truth may be justly supposed, because most men exaggerate to others, if not to themselves: but Boethius lived at no great distance; if he never saw the lake, he must have been very incurious, and if he had seen it, his veracity yielded to very slight temptations.

Lough Ness is about twenty-four miles long and between one and two miles wide. It's notable that Boethius, in his description of Scotland, claims it is twelve miles wide. When historians or geographers provide inaccurate descriptions of far-off places, they can be forgiven since they can only share what they’ve been told; and it’s reasonable to assume their accounts might be exaggerated, as most people tend to embellish when talking to others, if not even to themselves. However, Boethius lived quite close; if he never saw the lake, he must have been very uninterested, and if he did see it, his truthfulness gave way to very minor temptations.

Lough Ness, though not twelve miles broad, is a very remarkable diffusion of water without islands.  It fills a large hollow between two ridges of high rocks, being supplied partly by the torrents which fall into it on either side, and partly, as is supposed, by springs at the bottom.  Its water is remarkably clear and pleasant, and is imagined by the natives to be medicinal.  We were told, that it is in some places a hundred and forty fathoms deep, a profundity scarcely credible, and which probably those that relate it have never sounded.  Its fish are salmon, trout, and pike.

Lough Ness, while not twelve miles wide, is a very notable body of water without any islands. It fills a large depression between two ridges of high rocks, being fed partly by the torrents that flow into it on both sides and partly, it’s believed, by springs at the bottom. Its water is remarkably clear and pleasant, and the locals think it has healing properties. We were told that in some places it is a hundred and forty fathoms deep, a depth that’s hard to believe, and which probably those who mention it have never actually measured. It contains salmon, trout, and pike.

It was said at fort Augustus, that Lough Ness is open in the hardest winters, though a lake not far from it is covered with ice.  In discussing these exceptions from the course of nature, the first question is, whether the fact be justly stated.  That which is strange is delightful, and a pleasing error is not willingly detected.  Accuracy of narration is not very common, and there are few so rigidly philosophical, as not to represent as perpetual, what is only frequent, or as constant, what is really casual.  If it be true that Lough Ness never freezes, it is either sheltered by its high banks from the cold blasts, and exposed only to those winds which have more power to agitate than congeal; or it is kept in perpetual motion by the rush of streams from the rocks that inclose it.  Its profundity though it should be such as is represented can have little part in this exemption; for though deep wells are not frozen, because their water is secluded from the external air, yet where a wide surface is exposed to the full influence of a freezing atmosphere, I know not why the depth should keep it open.  Natural philosophy is now one of the favourite studies of the Scottish nation, and Lough Ness well deserves to be diligently examined.

It was said at Fort Augustus that Loch Ness stays unfrozen even in the harshest winters, while nearby lakes are covered in ice. When discussing these exceptions to nature, the first question is whether this claim is accurate. What is unusual is enjoyable, and many are reluctant to admit a pleasing misconception. Accuracy in storytelling isn’t very common, and there are few people so strictly logical that they don’t portray what is frequent as if it happens all the time, or what is occasional as if it were constant. If it’s true that Loch Ness never freezes, it could be sheltered by its high banks from cold winds, only facing those that stir the water rather than freeze it; or it might be kept in constant motion by the rush of streams from the surrounding rocks. Its depth, even if it’s as stated, likely doesn’t contribute to this exception—while deep wells don’t freeze because their water is isolated from the outside air, I don’t see why a broad surface exposed to a freezing atmosphere wouldn’t freeze, regardless of depth. Natural philosophy is now one of the favorite subjects among the Scottish people, and Loch Ness certainly deserves thorough investigation.

The road on which we travelled, and which was itself a source of entertainment, is made along the rock, in the direction of the lough, sometimes by breaking off protuberances, and sometimes by cutting the great mass of stone to a considerable depth.  The fragments are piled in a loose wall on either side, with apertures left at very short spaces, to give a passage to the wintry currents.  Part of it is bordered with low trees, from which our guides gathered nuts, and would have had the appearance of an English lane, except that an English lane is almost always dirty.  It has been made with great labour, but has this advantage, that it cannot, without equal labour, be broken up.

The road we traveled on was entertaining in itself. It runs along the rock towards the lake, sometimes by breaking off bulges and sometimes by digging deep into the large stone. The loose pieces are stacked into a wall on either side, with openings left at short intervals to let the winter winds pass through. Some parts are lined with low trees, from which our guides picked nuts, making it resemble an English lane, except that English lanes are almost always muddy. A lot of effort went into making it, but the benefit is that it cannot be easily damaged without the same level of work.

Within our sight there were goats feeding or playing.  The mountains have red deer, but they came not within view; and if what is said of their vigilance and subtlety be true, they have some claim to that palm of wisdom, which the eastern philosopher, whom Alexander interrogated, gave to those beasts which live furthest from men.

Within our view, there were goats eating or playing. The mountains have red deer, but they stayed out of sight; and if what people say about their alertness and cunning is true, they have some reason to earn that wisdom status, which the eastern philosopher, whom Alexander questioned, granted to the animals that stay farthest from humans.

Near the way, by the water side, we espied a cottage.  This was the first Highland Hut that I had seen; and as our business was with life and manners, we were willing to visit it.  To enter a habitation without leave, seems to be not considered here as rudeness or intrusion.  The old laws of hospitality still give this licence to a stranger.

By the water’s edge, we spotted a cottage. This was the first Highland hut I had ever seen, and since we were interested in local life and customs, we were eager to check it out. Entering a home without permission doesn’t seem to be viewed as rude or intrusive here. The old laws of hospitality still allow a stranger this freedom.

A hut is constructed with loose stones, ranged for the most part with some tendency to circularity.  It must be placed where the wind cannot act upon it with violence, because it has no cement; and where the water will run easily away, because it has no floor but the naked ground.  The wall, which is commonly about six feet high, declines from the perpendicular a little inward.  Such rafters as can be procured are then raised for a roof, and covered with heath, which makes a strong and warm thatch, kept from flying off by ropes of twisted heath, of which the ends, reaching from the center of the thatch to the top of the wall, are held firm by the weight of a large stone.  No light is admitted but at the entrance, and through a hole in the thatch, which gives vent to the smoke.  This hole is not directly over the fire, lest the rain should extinguish it; and the smoke therefore naturally fills the place before it escapes.  Such is the general structure of the houses in which one of the nations of this opulent and powerful island has been hitherto content to live.  Huts however are not more uniform than palaces; and this which we were inspecting was very far from one of the meanest, for it was divided into several apartments; and its inhabitants possessed such property as a pastoral poet might exalt into riches.

A hut is built with loose stones, mostly arranged in somewhat of a circular shape. It needs to be located where the wind won’t hit it hard since there’s no cement, and where water can easily drain away, as it has no floor other than the bare ground. The wall, which is usually about six feet high, leans a bit inward from vertical. Any available rafters are then raised for the roof and covered with heath, which creates a strong and warm thatch, secured with ropes made from twisted heath. The ends of these ropes reach from the center of the thatch to the top of the wall and are held in place by the weight of a large stone. No light comes in except at the entrance and through a hole in the thatch that lets the smoke escape. This hole isn’t directly over the fire to prevent rain from putting it out, so the smoke naturally fills the space before it escapes. This is the typical layout of the homes where one of the nations from this wealthy and powerful island has so far been satisfied to live. However, huts vary just as much as palaces do, and the one we were looking at was far from the simplest; it was divided into several rooms, and its residents had enough possessions that a pastoral poet could praise them as wealth.

When we entered, we found an old woman boiling goats-flesh in a kettle.  She spoke little English, but we had interpreters at hand; and she was willing enough to display her whole system of economy.  She has five children, of which none are yet gone from her.  The eldest, a boy of thirteen, and her husband, who is eighty years old, were at work in the wood.  Her two next sons were gone to Inverness to buy meal, by which oatmeal is always meant.  Meal she considered as expensive food, and told us, that in Spring, when the goats gave milk, the children could live without it.  She is mistress of sixty goats, and I saw many kids in an enclosure at the end of her house.  She had also some poultry.  By the lake we saw a potatoe-garden, and a small spot of ground on which stood four shucks, containing each twelve sheaves of barley.  She has all this from the labour of their own hands, and for what is necessary to be bought, her kids and her chickens are sent to market.

When we walked in, we found an elderly woman boiling goat meat in a pot. She spoke very little English, but we had interpreters available, and she was happy to share her entire approach to managing her household. She has five children, all of whom still live with her. The oldest, a thirteen-year-old boy, and her husband, who is eighty years old, were working in the woods. Her two next sons had gone to Inverness to buy meal, which refers to oatmeal. She regarded meal as expensive and told us that in spring, when the goats are giving milk, the children can do without it. She is in charge of sixty goats, and I saw several kids in a pen at the back of her house. She also had some chickens. By the lake, we noticed a potato garden and a small patch of land that had four stacks, each containing twelve sheaves of barley. She manages all this through their own hard work, and for anything that needs to be purchased, her kids and chickens are taken to market.

With the true pastoral hospitality, she asked us to sit down and drink whisky.  She is religious, and though the kirk is four miles off, probably eight English miles, she goes thither every Sunday.  We gave her a shilling, and she begged snuff; for snuff is the luxury of a Highland cottage.

With genuine hospitality, she invited us to sit down and have some whisky. She is quite religious, and even though the church is four miles away—about eight English miles—she makes the trip there every Sunday. We gave her a shilling, and she asked for snuff, as snuff is a luxury in a Highland cottage.

Soon afterwards we came to the General’s Hut, so called because it was the temporary abode of Wade, while he superintended the works upon the road.  It is now a house of entertainment for passengers, and we found it not ill stocked with provisions.

Soon after, we arrived at the General’s Hut, named because it was the temporary home of Wade while he oversaw the road work. It’s now a place for travelers to stay, and we found it quite well-stocked with supplies.

FALL OF FIERS

Towards evening we crossed, by a bridge, the river which makes the celebrated fall of Fiers.  The country at the bridge strikes the imagination with all the gloom and grandeur of Siberian solitude.  The way makes a flexure, and the mountains, covered with trees, rise at once on the left hand and in the front.  We desired our guides to shew us the fall, and dismounting, clambered over very rugged crags, till I began to wish that our curiosity might have been gratified with less trouble and danger.  We came at last to a place where we could overlook the river, and saw a channel torn, as it seems, through black piles of stone, by which the stream is obstructed and broken, till it comes to a very steep descent, of such dreadful depth, that we were naturally inclined to turn aside our eyes.

Towards evening, we crossed a bridge over the river that creates the famous Fiers waterfall. The area around the bridge captivates with the dark beauty of Siberian solitude. The path curves, and the mountains, lush with trees, rise immediately to our left and ahead. We asked our guides to show us the waterfall and, after dismounting, scrambled over very rocky crags, which made me wish our curiosity could have been satisfied with less effort and risk. Eventually, we reached a viewpoint where we could see the river, which appears to have carved its way through piles of black stone, creating a channel that is obstructed and turbulent before plunging down a steep drop of such terrifying depth that we instinctively looked away.

But we visited the place at an unseasonable time, and found it divested of its dignity and terror.  Nature never gives every thing at once.  A long continuance of dry weather, which made the rest of the way easy and delightful, deprived us of the pleasure expected from the fall of Fiers.  The river having now no water but what the springs supply, showed us only a swift current, clear and shallow, fretting over the asperities of the rocky bottom, and we were left to exercise our thoughts, by endeavouring to conceive the effect of a thousand streams poured from the mountains into one channel, struggling for expansion in a narrow passage, exasperated by rocks rising in their way, and at last discharging all their violence of waters by a sudden fall through the horrid chasm.

But we visited the place at an unusual time and found it stripped of its dignity and awe. Nature doesn’t give everything at once. A long stretch of dry weather made the rest of the journey easy and pleasant, but took away the enjoyment we expected from the fall of Fiers. The river, having only the water supplied by springs, showed us just a fast, clear, and shallow current rushing over the rough rocks below. We were left to ponder the idea of a thousand streams pouring from the mountains into one channel, struggling to spread out in a narrow passage, hindered by rocks in their way, and finally unleashing all their force in a sudden drop through the terrifying chasm.

The way now grew less easy, descending by an uneven declivity, but without either dirt or danger.  We did not arrive at Fort Augustus till it was late.  Mr. Boswell, who, between his father’s merit and his own, is sure of reception wherever he comes, sent a servant before to beg admission and entertainment for that night.  Mr. Trapaud, the governor, treated us with that courtesy which is so closely connected with the military character.  He came out to meet us beyond the gates, and apologized that, at so late an hour, the rules of a garrison suffered him to give us entrance only at the postern.

The path became less easy, going down a steep slope, but there was neither dirt nor danger. We didn’t get to Fort Augustus until it was late. Mr. Boswell, who is always welcomed thanks to his father’s reputation and his own, sent a servant ahead to ask for admission and accommodation for the night. Mr. Trapaud, the governor, greeted us with the kind of courtesy often seen in military folks. He came out to meet us at the gates and apologized that, at such a late hour, the garrison’s rules allowed him to admit us only through the back entrance.

FORT AUGUSTUS

In the morning we viewed the fort, which is much less than that of St. George, and is said to be commanded by the neighbouring hills.  It was not long ago taken by the Highlanders.  But its situation seems well chosen for pleasure, if not for strength; it stands at the head of the lake, and, by a sloop of sixty tuns, is supplied from Inverness with great convenience.

In the morning, we visited the fort, which is much smaller than St. George's and is said to be overlooked by the nearby hills. It was recently captured by the Highlanders. However, its location seems ideal for enjoyment, if not for defense; it sits at the lake's head and is conveniently supplied from Inverness by a sloop of sixty tons.

We were now to cross the Highlands towards the western coast, and to content ourselves with such accommodations, as a way so little frequented could afford.  The journey was not formidable, for it was but of two days, very unequally divided, because the only house, where we could be entertained, was not further off than a third of the way.  We soon came to a high hill, which we mounted by a military road, cut in traverses, so that as we went upon a higher stage, we saw the baggage following us below in a contrary direction.  To make this way, the rock has been hewn to a level with labour that might have broken the perseverance of a Roman legion.

We were about to cross the Highlands toward the western coast and had to settle for whatever accommodations this less-traveled route could offer. The journey wasn’t too challenging since it was only two days long, though it was unevenly divided because the only place we could stay was only a third of the way in. We soon reached a high hill, which we climbed via a military road that was built in sections, so as we moved up higher, we could see the baggage following us below in the opposite direction. The path had been carved into the rock with effort that would have tested the determination of a Roman legion.

The country is totally denuded of its wood, but the stumps both of oaks and firs, which are still found, shew that it has been once a forest of large timber.  I do not remember that we saw any animals, but we were told that, in the mountains, there are stags, roebucks, goats and rabbits.

The country is completely stripped of trees, but the stumps of oaks and firs found here show that it used to be a forest with large timber. I don't recall seeing any animals, but we were told that there are deer, roebucks, goats, and rabbits in the mountains.

We did not perceive that this tract was possessed by human beings, except that once we saw a corn field, in which a lady was walking with some gentlemen.  Their house was certainly at no great distance, but so situated that we could not descry it.

We didn't realize that this area was inhabited by people, except for the time we saw a cornfield where a woman was walking with some men. Their house was definitely not far away, but it was positioned in such a way that we couldn't see it.

Passing on through the dreariness of solitude, we found a party of soldiers from the fort, working on the road, under the superintendence of a serjeant.  We told them how kindly we had been treated at the garrison, and as we were enjoying the benefit of their labours, begged leave to shew our gratitude by a small present.

Passing through the dreariness of solitude, we came across a group of soldiers from the fort, working on the road under the supervision of a sergeant. We told them how kindly we had been treated at the garrison, and since we were benefiting from their work, we asked if we could show our gratitude with a small gift.

ANOCH

Early in the afternoon we came to Anoch, a village in Glenmollison of three huts, one of which is distinguished by a chimney.  Here we were to dine and lodge, and were conducted through the first room, that had the chimney, into another lighted by a small glass window.  The landlord attended us with great civility, and told us what he could give us to eat and drink.  I found some books on a shelf, among which were a volume or more of Prideaux’s Connection.

Early in the afternoon, we arrived at Anoch, a village in Glenmollison with three huts, one of which had a chimney. We were set to have dinner and spend the night there, and they led us through the first room with the chimney into another one lit by a small glass window. The landlord greeted us very politely and told us what food and drinks were available. I found some books on a shelf, including one or more volumes of Prideaux’s Connection.

This I mentioned as something unexpected, and perceived that I did not please him.  I praised the propriety of his language, and was answered that I need not wonder, for he had learned it by grammar.

This I brought up as something surprising, and I noticed that it didn’t please him. I complimented the appropriateness of his language, and he responded that I shouldn’t be surprised since he had learned it through grammar.

By subsequent opportunities of observation, I found that my host’s diction had nothing peculiar.  Those Highlanders that can speak English, commonly speak it well, with few of the words, and little of the tone by which a Scotchman is distinguished.  Their language seems to have been learned in the army or the navy, or by some communication with those who could give them good examples of accent and pronunciation.  By their Lowland neighbours they would not willingly be taught; for they have long considered them as a mean and degenerate race.  These prejudices are wearing fast away; but so much of them still remains, that when I asked a very learned minister in the islands, which they considered as their most savage clans: ‘Those,’ said he, ‘that live next the Lowlands.’

Through further observations, I noticed that my host’s way of speaking was quite normal. Those Highlanders who can speak English usually do so well, with very few of the words and little of the accent that sets a Scotsman apart. It seems they learned the language in the army or navy, or through interactions with people who provided good examples of accent and pronunciation. They wouldn't want to be taught by their Lowland neighbors, as they have long viewed them as a low and inferior group. These biases are fading quickly, but some still linger; for instance, when I asked a well-educated minister in the islands which clans they regarded as the most savage, he said, ‘Those that live closest to the Lowlands.’

As we came hither early in the day, we had time sufficient to survey the place.  The house was built like other huts of loose stones, but the part in which we dined and slept was lined with turf and wattled with twigs, which kept the earth from falling.  Near it was a garden of turnips and a field of potatoes.  It stands in a glen, or valley, pleasantly watered by a winding river.  But this country, however it may delight the gazer or amuse the naturalist, is of no great advantage to its owners.  Our landlord told us of a gentleman, who possesses lands, eighteen Scotch miles in length, and three in breadth; a space containing at least a hundred square English miles.  He has raised his rents, to the danger of depopulating his farms, and he fells his timber, and by exerting every art of augmentation, has obtained an yearly revenue of four hundred pounds, which for a hundred square miles is three halfpence an acre.

As we arrived here early in the day, we had enough time to explore the place. The house was built like other huts made of loose stones, but the part where we dined and slept was lined with turf and woven with twigs, which kept the earth from falling. Nearby was a garden of turnips and a field of potatoes. It sits in a glen, or valley, pleasantly watered by a winding river. But this country, no matter how much it may please the onlooker or interest the naturalist, offers little benefit to its owners. Our landlord mentioned a gentleman who owns land that is eighteen Scotch miles long and three miles wide; an area that covers at least a hundred square English miles. He has raised his rents, risking the depopulation of his farms, and he cuts down his timber, and by using every means to increase his profits, has managed to secure an annual income of four hundred pounds, which for a hundred square miles comes to three halfpence an acre.

Some time after dinner we were surprised by the entrance of a young woman, not inelegant either in mien or dress, who asked us whether we would have tea.  We found that she was the daughter of our host, and desired her to make it.  Her conversation, like her appearance, was gentle and pleasing.  We knew that the girls of the Highlands are all gentlewomen, and treated her with great respect, which she received as customary and due, and was neither elated by it, nor confused, but repaid my civilities without embarassment, and told me how much I honoured her country by coming to survey it.

Some time after dinner, we were surprised by the arrival of a young woman, who was quite elegant in both appearance and attire, asking if we would like some tea. We discovered she was the daughter of our host, and we asked her to prepare it. Her conversation, like her looks, was soft and enjoyable. We knew that the girls from the Highlands are all gentlewomen, so we treated her with great respect, which she accepted as normal and deserved. She wasn’t flattered or uncomfortable but responded to my compliments with ease and mentioned how much I honored her region by choosing to visit it.

She had been at Inverness to gain the common female qualifications, and had, like her father, the English pronunciation.  I presented her with a book, which I happened to have about me, and should not be pleased to think that she forgets me.

She had been in Inverness to acquire the typical skills that women are expected to have, and like her father, she spoke English with the same accent. I gave her a book that I happened to have with me, and I wouldn't be happy if she forgot about me.

In the evening the soldiers, whom we had passed on the road, came to spend at our inn the little money that we had given them.  They had the true military impatience of coin in their pockets, and had marched at least six miles to find the first place where liquor could be bought.  Having never been before in a place so wild and unfrequented, I was glad of their arrival, because I knew that we had made them friends, and to gain still more of their good will, we went to them, where they were carousing in the barn, and added something to our former gift.  All that we gave was not much, but it detained them in the barn, either merry or quarrelling, the whole night, and in the morning they went back to their work, with great indignation at the bad qualities of whisky.

In the evening, the soldiers we had seen on the road came to our inn to spend the little money we had given them. They were eager to spend their cash, having walked at least six miles to find the first place they could buy drinks. Since I had never been in such a remote and isolated spot before, I was happy to see them arrive because I knew we had won their friendship. To solidify that bond, we joined them in the barn where they were partying and contributed a bit more to our previous gift. What we offered wasn't much, but it kept them in the barn, either happily celebrating or arguing, all night long. In the morning, they returned to their work, grumbling about the poor quality of the whisky.

We had gained so much the favour of our host, that, when we left his house in the morning, he walked by us a great way, and entertained us with conversation both on his own condition, and that of the country.  His life seemed to be merely pastoral, except that he differed from some of the ancient Nomades in having a settled dwelling.  His wealth consists of one hundred sheep, as many goats, twelve milk-cows, and twenty-eight beeves ready for the drover.

We had won over our host so much that, when we left his house in the morning, he walked with us for quite a distance, chatting about his life and the state of the country. His life seemed mostly pastoral, except that he was different from some of the ancient nomads because he had a permanent home. His wealth consisted of one hundred sheep, as many goats, twelve milk cows, and twenty-eight cattle ready for sale.

From him we first heard of the general dissatisfaction, which is now driving the Highlanders into the other hemisphere; and when I asked him whether they would stay at home, if they were well treated, he answered with indignation, that no man willingly left his native country.  Of the farm, which he himself occupied, the rent had, in twenty-five years, been advanced from five to twenty pounds, which he found himself so little able to pay, that he would be glad to try his fortune in some other place.  Yet he owned the reasonableness of raising the Highland rents in a certain degree, and declared himself willing to pay ten pounds for the ground which he had formerly had for five.

From him, we first learned about the general dissatisfaction that's now pushing the Highlanders to migrate to the other side of the world. When I asked him if they would stay home if they were treated well, he replied, visibly upset, that no one leaves their home country willingly. As for the farm he was renting, the rent had increased from five to twenty pounds over twenty-five years, which he found incredibly difficult to afford, so he was eager to seek his fortune elsewhere. However, he acknowledged that it's reasonable to raise Highland rents to some extent and said he would be willing to pay ten pounds for the land he had previously rented for five.

Our host having amused us for a time, resigned us to our guides.  The journey of this day was long, not that the distance was great, but that the way was difficult.  We were now in the bosom of the Highlands, with full leisure to contemplate the appearance and properties of mountainous regions, such as have been, in many countries, the last shelters of national distress, and are every where the scenes of adventures, stratagems, surprises and escapes.

Our host entertained us for a while before handing us over to our guides. The journey today was long, not because the distance was significant, but because the path was tough. We were now in the heart of the Highlands, with plenty of time to observe the landscapes and characteristics of mountainous areas, which, in many countries, have been the last refuges in times of national crisis and are always the sites of adventures, tricks, surprises, and escapes.

Mountainous countries are not passed but with difficulty, not merely from the labour of climbing; for to climb is not always necessary: but because that which is not mountain is commonly bog, through which the way must be picked with caution.  Where there are hills, there is much rain, and the torrents pouring down into the intermediate spaces, seldom find so ready an outlet, as not to stagnate, till they have broken the texture of the ground.

Mountainous countries are not easily crossed, not just because of the hard work of climbing; sometimes climbing isn’t even necessary. Instead, the lowlands are often marshy, making it tricky to navigate. Where there are hills, there’s usually a lot of rain, and the streams rushing down into the valleys often don’t find a quick way out, causing them to pool and damage the ground.

Of the hills, which our journey offered to the view on either side, we did not take the height, nor did we see any that astonished us with their loftiness.  Towards the summit of one, there was a white spot, which I should have called a naked rock, but the guides, who had better eyes, and were acquainted with the phenomena of the country, declared it to be snow.  It had already lasted to the end of August, and was likely to maintain its contest with the sun, till it should be reinforced by winter.

Of the hills we saw on both sides during our journey, we didn't climb any, nor did we notice any that struck us with their height. Near the top of one, there was a white patch that I would have called bare rock, but the guides, who had sharper eyes and understood the area's features, insisted it was snow. It had already lasted until the end of August and was expected to hold out against the sun until winter came to replenish it.

The height of mountains philosophically considered is properly computed from the surface of the next sea; but as it affects the eye or imagination of the passenger, as it makes either a spectacle or an obstruction, it must be reckoned from the place where the rise begins to make a considerable angle with the plain.  In extensive continents the land may, by gradual elevation, attain great height, without any other appearance than that of a plane gently inclined, and if a hill placed upon such raised ground be described, as having its altitude equal to the whole space above the sea, the representation will be fallacious.

The height of mountains, when thought about philosophically, is best measured from the surface of the nearest sea; however, as it impacts the view or imagination of travelers, creating either a sight to behold or an obstacle, it should be measured from the point where the rise starts to form a noticeable angle with the flat land. In large continents, land can gradually rise to great heights without looking like anything more than a gently sloped plane, and if a hill on such elevated ground is described as having a height equal to the total space above sea level, that portrayal will be misleading.

These mountains may be properly enough measured from the inland base; for it is not much above the sea.  As we advanced at evening towards the western coast, I did not observe the declivity to be greater than is necessary for the discharge of the inland waters.

These mountains can be accurately measured from the inland base since they're not that far above sea level. As we moved westward in the evening towards the coast, I didn't notice the slope to be more than what is needed for the drainage of the inland waters.

We passed many rivers and rivulets, which commonly ran with a clear shallow stream over a hard pebbly bottom.  These channels, which seem so much wider than the water that they convey would naturally require, are formed by the violence of wintry floods, produced by the accumulation of innumerable streams that fall in rainy weather from the hills, and bursting away with resistless impetuosity, make themselves a passage proportionate to their mass.

We crossed numerous rivers and streams, usually flowing with a clear, shallow current over a hard, rocky bottom. These channels, which seem much wider than the small amount of water they carry, are shaped by the force of winter floods caused by countless streams that pour down from the hills during rainy weather. As they surge forward with unstoppable momentum, they carve out a path that matches their volume.

Such capricious and temporary waters cannot be expected to produce many fish.  The rapidity of the wintry deluge sweeps them away, and the scantiness of the summer stream would hardly sustain them above the ground.  This is the reason why in fording the northern rivers, no fishes are seen, as in England, wandering in the water.

Such unpredictable and fleeting waters can’t be expected to produce many fish. The swift winter floods wash them away, and the low summer streams can barely keep them alive above water. That’s why, when crossing the northern rivers, you won’t see any fish swimming around like you do in England.

Of the hills many may be called with Homer’s Ida ‘abundant in springs’, but few can deserve the epithet which he bestows upon Pelion by ‘waving their leaves.’  They exhibit very little variety; being almost wholly covered with dark heath, and even that seems to be checked in its growth.  What is not heath is nakedness, a little diversified by now and then a stream rushing down the steep.  An eye accustomed to flowery pastures and waving harvests is astonished and repelled by this wide extent of hopeless sterility.  The appearance is that of matter incapable of form or usefulness, dismissed by nature from her care and disinherited of her favours, left in its original elemental state, or quickened only with one sullen power of useless vegetation.

Of the hills, many might be called "full of springs" like Homer's Ida, but few can truly deserve the title that he gives to Pelion for "waving their leaves." They show very little variety, being almost entirely covered with dark heath, and even that seems stunted in its growth. What isn’t heath is just barren land, slightly broken up by an occasional stream rushing down the slope. An eye used to flowery fields and waving crops is shocked and repelled by this vast stretch of hopeless barrenness. It looks like matter that can’t be shaped or used, neglected by nature and deprived of her blessings, left in its original raw state or barely alive with only one dull form of useless vegetation.

It will very readily occur, that this uniformity of barrenness can afford very little amusement to the traveller; that it is easy to sit at home and conceive rocks and heath, and waterfalls; and that these journeys are useless labours, which neither impregnate the imagination, nor enlarge the understanding.  It is true that of far the greater part of things, we must content ourselves with such knowledge as description may exhibit, or analogy supply; but it is true likewise, that these ideas are always incomplete, and that at least, till we have compared them with realities, we do not know them to be just.  As we see more, we become possessed of more certainties, and consequently gain more principles of reasoning, and found a wider basis of analogy.

The uniformity of dullness can easily provide very little enjoyment to the traveler; it's simple to stay at home and imagine rocks, heath, and waterfalls; these trips often feel like pointless efforts that neither inspire the imagination nor broaden the understanding. While it's true that for most things, we have to settle for the knowledge that descriptions or analogies can provide, it’s also true that these concepts are always incomplete, and until we compare them with reality, we can’t be sure they’re accurate. As we see more, we gain more certainties, which in turn gives us more reasoning principles and allows us to build a broader basis for analogy.

Regions mountainous and wild, thinly inhabited, and little cultivated, make a great part of the earth, and he that has never seen them, must live unacquainted with much of the face of nature, and with one of the great scenes of human existence.

Mountainous and wild regions, sparsely populated and not very developed, cover a significant portion of the earth. Anyone who has never seen them must live unaware of much of nature's beauty and one of the major aspects of human life.

As the day advanced towards noon, we entered a narrow valley not very flowery, but sufficiently verdant.  Our guides told us, that the horses could not travel all day without rest or meat, and intreated us to stop here, because no grass would be found in any other place.  The request was reasonable and the argument cogent.  We therefore willingly dismounted and diverted ourselves as the place gave us opportunity.

As the day moved closer to noon, we entered a narrow valley that wasn’t very flowery but was green enough. Our guides told us that the horses couldn’t travel all day without rest or food and urged us to stop here because we wouldn’t find any grass anywhere else. Their request made sense, and their reasoning was strong. So, we happily got off our horses and found ways to entertain ourselves as the setting allowed.

I sat down on a bank, such as a writer of Romance might have delighted to feign.  I had indeed no trees to whisper over my head, but a clear rivulet streamed at my feet.  The day was calm, the air soft, and all was rudeness, silence, and solitude.  Before me, and on either side, were high hills, which by hindering the eye from ranging, forced the mind to find entertainment for itself.  Whether I spent the hour well I know not; for here I first conceived the thought of this narration.

I sat down on a bank, like something a romance writer would love to pretend. I didn’t have any trees whispering overhead, but a clear stream flowed at my feet. The day was calm, the air was gentle, and everything felt rough, quiet, and lonely. In front of me and on both sides were tall hills that blocked my view and made my mind look for its own distractions. Whether I used the hour wisely, I can’t say; it was here that I first thought of telling this story.

We were in this place at ease and by choice, and had no evils to suffer or to fear; yet the imaginations excited by the view of an unknown and untravelled wilderness are not such as arise in the artificial solitude of parks and gardens, a flattering notion of self-sufficiency, a placid indulgence of voluntary delusions, a secure expansion of the fancy, or a cool concentration of the mental powers.  The phantoms which haunt a desert are want, and misery, and danger; the evils of dereliction rush upon the thoughts; man is made unwillingly acquainted with his own weakness, and meditation shows him only how little he can sustain, and how little he can perform.  There were no traces of inhabitants, except perhaps a rude pile of clods called a summer hut, in which a herdsman had rested in the favourable seasons.  Whoever had been in the place where I then sat, unprovided with provisions and ignorant of the country, might, at least before the roads were made, have wandered among the rocks, till he had perished with hardship, before he could have found either food or shelter.  Yet what are these hillocks to the ridges of Taurus, or these spots of wildness to the desarts of America?

We were here comfortably and by choice, with no evils to endure or fear; however, the thoughts stirred by the sight of an unknown and uncharted wilderness aren’t like those that come from the artificial solitude of parks and gardens, which provide a flattering sense of self-sufficiency, a peaceful indulgence in chosen fantasies, a confident broadening of imagination, or a focused sharpening of mental abilities. The shadows that haunt a desert are want, suffering, and danger; the despair of abandonment rushes into the mind; man is reluctantly faced with his own weaknesses, and reflection reveals just how little he can endure and achieve. There were no signs of inhabitants, except maybe a makeshift pile of dirt called a summer hut, where a herdsman might have rested in favorable seasons. Anyone who had sat in that place without food and unaware of the area might have wandered among the rocks, perishing from hardship before they found either food or shelter, especially before roads were built. Yet what are these small hills compared to the ridges of Taurus, or these patches of wildness compared to the deserts of America?

It was not long before we were invited to mount, and continued our journey along the side of a lough, kept full by many streams, which with more or less rapidity and noise, crossed the road from the hills on the other hand.  These currents, in their diminished state, after several dry months, afford, to one who has always lived in level countries, an unusual and delightful spectacle; but in the rainy season, such as every winter may be expected to bring, must precipitate an impetuous and tremendous flood.  I suppose the way by which we went, is at that time impassable.

It wasn't long before we were invited to ride, and we continued our journey along the edge of a lake, which was fed by many streams that rushed across the road from the hills on the other side. These streams, now reduced in size after several dry months, provide a unique and delightful sight to someone who has always lived in flat areas; however, during the rainy season, which every winter is likely to bring, they must unleash a fierce and overwhelming flood. I guess the route we took is impassable during that time.

GLENSHEALS

The lough at last ended in a river broad and shallow like the rest, but that it may be passed when it is deeper, there is a bridge over it.  Beyond it is a valley called Glensheals, inhabited by the clan of Macrae.  Here we found a village called Auknasheals, consisting of many huts, perhaps twenty, built all of dry-stone, that is, stones piled up without mortar.

The lake finally turned into a wide, shallow river like the others, but there's a bridge over it for when the water gets deeper. Beyond that is a valley called Glensheals, where the Macrae clan lives. Here we found a village called Auknasheals, made up of around twenty huts, all built from dry-stone, which means the stones are stacked without any mortar.

We had, by the direction of the officers at Fort Augustus, taken bread for ourselves, and tobacco for those Highlanders who might show us any kindness.  We were now at a place where we could obtain milk, but we must have wanted bread if we had not brought it.  The people of this valley did not appear to know any English, and our guides now became doubly necessary as interpreters.  A woman, whose hut was distinguished by greater spaciousness and better architecture, brought out some pails of milk.  The villagers gathered about us in considerable numbers, I believe without any evil intention, but with a very savage wildness of aspect and manner.  When our meal was over, Mr. Boswell sliced the bread, and divided it amongst them, as he supposed them never to have tasted a wheaten loaf before.  He then gave them little pieces of twisted tobacco, and among the children we distributed a small handful of halfpence, which they received with great eagerness.  Yet I have been since told, that the people of that valley are not indigent; and when we mentioned them afterwards as needy and pitiable, a Highland lady let us know, that we might spare our commiseration; for the dame whose milk we drank had probably more than a dozen milk-cows.  She seemed unwilling to take any price, but being pressed to make a demand, at last named a shilling.  Honesty is not greater where elegance is less.  One of the bystanders, as we were told afterwards, advised her to ask for more, but she said a shilling was enough.  We gave her half a crown, and I hope got some credit for our behaviour; for the company said, if our interpreters did not flatter us, that they had not seen such a day since the old laird of Macleod passed through their country.

We had, following the instructions from the officers at Fort Augustus, brought bread for ourselves and tobacco for the Highlanders who might help us out. Now we were in a place where we could get milk, but we would have been out of luck without the bread we brought. The people in this valley didn’t seem to know any English, so our guides became even more essential as interpreters. A woman, whose hut was larger and better built, brought out some pails of milk. The villagers gathered around us in significant numbers, which I believe wasn’t out of malice, but they did have a pretty wild appearance and behavior. After our meal, Mr. Boswell sliced the bread and shared it with them, assuming they had never had a wheat loaf before. He then gave them small pieces of twisted tobacco, and among the children, we handed out a small handful of pennies, which they accepted eagerly. However, I have since learned that the people of that valley are not poor; when we later described them as needy, a Highland lady informed us that we could save our sympathy because the woman whose milk we drank probably owned more than a dozen milk cows. She seemed reluctant to accept any payment, but when pressed to state a price, eventually asked for a shilling. Honesty isn’t more prevalent where there’s less sophistication. One onlooker, as we found out later, suggested she ask for more, but she insisted that a shilling was sufficient. We gave her a half crown, and I hope that reflected well on us; the company said, if our interpreters weren’t flattering us, they hadn’t had such a day since the old laird of Macleod passed through their area.

The Macraes, as we heard afterwards in the Hebrides, were originally an indigent and subordinate clan, and having no farms nor stock, were in great numbers servants to the Maclellans, who, in the war of Charles the First, took arms at the call of the heroic Montrose, and were, in one of his battles, almost all destroyed.  The women that were left at home, being thus deprived of their husbands, like the Scythian ladies of old, married their servants, and the Macraes became a considerable race.

The Macraes, as we later heard in the Hebrides, were originally a poor and lesser clan. With no farms or livestock, they served in large numbers as helpers to the Maclellans. During the war of Charles the First, the Maclellans took up arms at the call of the heroic Montrose and were nearly wiped out in one of his battles. The women who were left at home, losing their husbands, married their servants, and the Macraes grew into a significant clan.

THE HIGHLANDS

As we continued our journey, we were at leisure to extend our speculations, and to investigate the reason of those peculiarities by which such rugged regions as these before us are generally distinguished.

As we went on our journey, we had the time to broaden our thoughts and explore the reasons behind the unique features that typically characterize these harsh landscapes before us.

Mountainous countries commonly contain the original, at least the oldest race of inhabitants, for they are not easily conquered, because they must be entered by narrow ways, exposed to every power of mischief from those that occupy the heights; and every new ridge is a new fortress, where the defendants have again the same advantages.  If the assailants either force the strait, or storm the summit, they gain only so much ground; their enemies are fled to take possession of the next rock, and the pursuers stand at gaze, knowing neither where the ways of escape wind among the steeps, nor where the bog has firmness to sustain them: besides that, mountaineers have an agility in climbing and descending distinct from strength or courage, and attainable only by use.

Mountainous countries often have the original, or at least the oldest, inhabitants because they’re hard to conquer. They can only be accessed through narrow paths that expose attackers to danger from those who hold the heights, and each new ridge acts like another fortress where the defenders have the same advantages. If attackers manage to break through the narrow path or take the peak, they only gain a little ground; their enemies just retreat to the next rock, while the pursuers hesitate, unsure of where the escape routes are among the steep cliffs, or where the soft ground can support them. Moreover, mountaineers have a unique agility in climbing and descending that comes from practice, not just from strength or bravery.

If the war be not soon concluded, the invaders are dislodged by hunger; for in those anxious and toilsome marches, provisions cannot easily be carried, and are never to be found.  The wealth of mountains is cattle, which, while the men stand in the passes, the women drive away.  Such lands at last cannot repay the expence of conquest, and therefore perhaps have not been so often invaded by the mere ambition of dominion; as by resentment of robberies and insults, or the desire of enjoying in security the more fruitful provinces.

If the war isn’t wrapped up soon, the invaders will be driven out by hunger; during those stressful and exhausting marches, it’s hard to carry supplies, and they are rarely available. The riches of the mountains are cattle, which, while the men stand guard in the passes, the women herd away. Ultimately, these lands can’t justify the cost of conquering them, which is why they might not have been invaded often just out of a desire for power; instead, it’s been more about revenge for thefts and insults, or the wish to safely enjoy the more fertile regions.

As mountains are long before they are conquered, they are likewise long before they are civilized.  Men are softened by intercourse mutually profitable, and instructed by comparing their own notions with those of others.  Thus Cæsar found the maritime parts of Britain made less barbarous by their commerce with the Gauls.  Into a barren and rough tract no stranger is brought either by the hope of gain or of pleasure.  The inhabitants having neither commodities for sale, nor money for purchase, seldom visit more polished places, or if they do visit them, seldom return.

Mountains take a long time to be conquered, and they also take a long time to be civilized. People become more refined through mutually beneficial interactions and by comparing their own beliefs with those of others. For example, Cæsar found the coastal areas of Britain to be less uncivilized due to their trade with the Gauls. In a harsh and barren region, no outsider is drawn there by the promise of profit or enjoyment. The locals have neither goods to sell nor money to buy, so they rarely visit more refined places, and even when they do, they seldom come back.

It sometimes happens that by conquest, intermixture, or gradual refinement, the cultivated parts of a country change their language.  The mountaineers then become a distinct nation, cut off by dissimilitude of speech from conversation with their neighbours.  Thus in Biscay, the original Cantabrian, and in Dalecarlia, the old Swedish still subsists.  Thus Wales and the Highlands speak the tongue of the first inhabitants of Britain, while the other parts have received first the Saxon, and in some degree afterwards the French, and then formed a third language between them.

It sometimes happens that through conquest, mixing of cultures, or gradual improvement, the educated areas of a country change their language. The mountain dwellers then become a separate nation, isolated by differences in speech from their neighbors. For example, in Biscay, the original Cantabrian language, and in Dalecarlia, the old Swedish still exist. In the same way, Wales and the Highlands speak the language of the first inhabitants of Britain, while the other regions have initially adopted Saxon, and to some extent later French, and then created a new language that combines elements of both.

That the primitive manners are continued where the primitive language is spoken, no nation will desire me to suppose, for the manners of mountaineers are commonly savage, but they are rather produced by their situation than derived from their ancestors.

That primitive behaviors continue in places where primitive language is spoken is not something any nation would want me to believe. The behaviors of mountain dwellers are usually rough, but they are more a result of their environment than inherited from their ancestors.

Such seems to be the disposition of man, that whatever makes a distinction produces rivalry.  England, before other causes of enmity were found, was disturbed for some centuries by the contests of the northern and southern counties; so that at Oxford, the peace of study could for a long time be preserved only by chusing annually one of the Proctors from each side of the Trent.  A tract intersected by many ridges of mountains, naturally divides its inhabitants into petty nations, which are made by a thousand causes enemies to each other.  Each will exalt its own chiefs, each will boast the valour of its men, or the beauty of its women, and every claim of superiority irritates competition; injuries will sometimes be done, and be more injuriously defended; retaliation will sometimes be attempted, and the debt exacted with too much interest.

It seems that human nature is such that anything that creates a distinction leads to rivalry. England, before other reasons for conflict were discovered, was troubled for centuries by disputes between the northern and southern counties; so much so that at Oxford, the peace of study could only be maintained for a long time by selecting one Proctor from each side of the Trent every year. A region divided by numerous mountain ridges naturally splits its inhabitants into small nations, which become enemies for a variety of reasons. Each group will praise its own leaders, boast about the bravery of its men or the beauty of its women, and every claim of superiority sparks competition; sometimes injuries will occur, and those will be defended even more fiercely; retaliation will occasionally be attempted, and the revenge will be exacted with excessive interest.

In the Highlands it was a law, that if a robber was sheltered from justice, any man of the same clan might be taken in his place.  This was a kind of irregular justice, which, though necessary in savage times, could hardly fail to end in a feud, and a feud once kindled among an idle people with no variety of pursuits to divert their thoughts, burnt on for ages either sullenly glowing in secret mischief, or openly blazing into public violence.  Of the effects of this violent judicature, there are not wanting memorials.  The cave is now to be seen to which one of the Campbells, who had injured the Macdonalds, retired with a body of his own clan.  The Macdonalds required the offender, and being refused, made a fire at the mouth of the cave, by which he and his adherents were suffocated together.

In the Highlands, there was a rule that if a robber was hiding from justice, any man from his clan could be taken in his place. This was a kind of unconventional justice that, while necessary in brutal times, was likely to lead to a feud. Once a feud started among a restless people with few activities to distract them, it could smolder for ages, either quietly brewing in secret mischief or flaring up into open violence. There are plenty of records showing the consequences of this harsh justice system. You can still see the cave where one of the Campbells, who had wronged the Macdonalds, sought refuge with some members of his clan. The Macdonalds demanded the offender be handed over, and when they were denied, they set a fire at the cave’s entrance, suffocating him and his followers.

Mountaineers are warlike, because by their feuds and competitions they consider themselves as surrounded with enemies, and are always prepared to repel incursions, or to make them.  Like the Greeks in their unpolished state, described by Thucydides, the Highlanders, till lately, went always armed, and carried their weapons to visits, and to church.

Mountaineers are aggressive because they view themselves as constantly surrounded by enemies due to their conflicts and competitions. They are always ready to defend against attacks or to launch their own. Similar to the unrefined Greeks described by Thucydides, the Highlanders, until recently, were always armed and took their weapons with them when visiting others or going to church.

Mountaineers are thievish, because they are poor, and having neither manufactures nor commerce, can grow richer only by robbery.  They regularly plunder their neighbours, for their neighbours are commonly their enemies; and having lost that reverence for property, by which the order of civil life is preserved, soon consider all as enemies, whom they do not reckon as friends, and think themselves licensed to invade whatever they are not obliged to protect.

Mountaineers are like thieves because they are poor, and since they don’t have any industries or trade, they can only get richer through stealing. They often raid their neighbors because those neighbors are usually their enemies; having lost the respect for property that keeps society orderly, they start to see anyone who isn’t a friend as an enemy and feel justified in taking what they don’t have to safeguard.

By a strict administration of the laws, since the laws have been introduced into the Highlands, this disposition to thievery is very much represt.  Thirty years ago no herd had ever been conducted through the mountains, without paying tribute in the night, to some of the clans; but cattle are now driven, and passengers travel without danger, fear, or molestation.

By strictly enforcing the laws introduced in the Highlands, the tendency for theft has been greatly reduced. Thirty years ago, no herd could be moved through the mountains without paying some sort of tribute to various clans at night, but now cattle are driven and travelers can move about without danger, fear, or harassment.

Among a warlike people, the quality of highest esteem is personal courage, and with the ostentatious display of courage are closely connected promptitude of offence and quickness of resentment.  The Highlanders, before they were disarmed, were so addicted to quarrels, that the boys used to follow any publick procession or ceremony, however festive, or however solemn, in expectation of the battle, which was sure to happen before the company dispersed.

Among a warlike people, personal courage is held in the highest regard, and it’s closely associated with being quick to attack and swift to take offense. The Highlanders, before they were disarmed, were so prone to fighting that the boys would follow any public event or ceremony, whether joyful or serious, anticipating a brawl that was guaranteed to break out before the gathering ended.

Mountainous regions are sometimes so remote from the seat of government, and so difficult of access, that they are very little under the influence of the sovereign, or within the reach of national justice.  Law is nothing without power; and the sentence of a distant court could not be easily executed, nor perhaps very safely promulgated, among men ignorantly proud and habitually violent, unconnected with the general system, and accustomed to reverence only their own lords.  It has therefore been necessary to erect many particular jurisdictions, and commit the punishment of crimes, and the decision of right to the proprietors of the country who could enforce their own decrees.  It immediately appears that such judges will be often ignorant, and often partial; but in the immaturity of political establishments no better expedient could be found.  As government advances towards perfection, provincial judicature is perhaps in every empire gradually abolished.

Mountainous regions are sometimes so far from the capital and so hard to reach that they are hardly influenced by the government or within the grasp of national law. Law means nothing without the power to enforce it; a ruling from a distant court couldn’t be easily carried out or even safely announced among people who are arrogantly proud, often violent, disconnected from the broader system, and used to honoring only their own local lords. Because of this, it has been necessary to set up various local jurisdictions and give the power to punish crimes and decide rights to the landowners, who could enforce their own decisions. It’s clear that such judges will often be uneducated and biased; however, during the early stages of political development, no better solution could be found. As government improves, provincial courts are likely phased out in every empire.

Those who had thus the dispensation of law, were by consequence themselves lawless.  Their vassals had no shelter from outrages and oppressions; but were condemned to endure, without resistance, the caprices of wantonness, and the rage of cruelty.

Those who were in charge of the law were, as a result, lawless themselves. Their subjects had no protection from abuse and oppression; they were forced to endure, without fighting back, the whims of those who acted without restraint and the fury of cruelty.

In the Highlands, some great lords had an hereditary jurisdiction over counties; and some chieftains over their own lands; till the final conquest of the Highlands afforded an opportunity of crushing all the local courts, and of extending the general benefits of equal law to the low and the high, in the deepest recesses and obscurest corners.

In the Highlands, some powerful lords had inherited authority over counties, and some chieftains over their own lands, until the final conquest of the Highlands provided a chance to eliminate all local courts and extend the equal benefits of law to everyone, both low and high, even in the most remote and hidden areas.

While the chiefs had this resemblance of royalty, they had little inclination to appeal, on any question, to superior judicatures.  A claim of lands between two powerful lairds was decided like a contest for dominion between sovereign powers.  They drew their forces into the field, and right attended on the strongest.  This was, in ruder times, the common practice, which the kings of Scotland could seldom control.

While the chiefs had this royal appearance, they had little desire to turn to higher courts for any issues. A land dispute between two powerful landowners was settled like a battle for power between reigning authorities. They rallied their forces and the strongest prevailed. This was, in more primitive times, the usual method, which the kings of Scotland could rarely manage.

Even so lately as in the last years of King William, a battle was fought at Mull Roy, on a plain a few miles to the south of Inverness, between the clans of Mackintosh and Macdonald of Keppoch.  Col.  Macdonald, the head of a small clan, refused to pay the dues demanded from him by Mackintosh, as his superior lord.  They disdained the interposition of judges and laws, and calling each his followers to maintain the dignity of the clan, fought a formal battle, in which several considerable men fell on the side of Mackintosh, without a complete victory to either.  This is said to have been the last open war made between the clans by their own authority.

Even in the last years of King William, a battle took place at Mull Roy, on a plain a few miles south of Inverness, between the Mackintosh and Macdonald of Keppoch clans. Col. Macdonald, the leader of a small clan, refused to pay the dues demanded by Mackintosh, his superior lord. They rejected the involvement of judges and laws, and called on their followers to defend the honor of their clan, resulting in a formal battle where several prominent men from Mackintosh were killed, but neither side achieved a complete victory. This is said to have been the last openly declared war fought between the clans on their own authority.

The Highland lords made treaties, and formed alliances, of which some traces may still be found, and some consequences still remain as lasting evidences of petty regality.  The terms of one of these confederacies were, that each should support the other in the right, or in the wrong, except against the king.

The Highland lords made agreements and formed alliances, some of which can still be seen today, and some effects persist as lasting signs of minor authority. The terms of one of these alliances stated that each would back the other, whether in the right or in the wrong, except against the king.

The inhabitants of mountains form distinct races, and are careful to preserve their genealogies.  Men in a small district necessarily mingle blood by intermarriages, and combine at last into one family, with a common interest in the honour and disgrace of every individual.  Then begins that union of affections, and co-operation of endeavours, that constitute a clan.  They who consider themselves as ennobled by their family, will think highly of their progenitors, and they who through successive generations live always together in the same place, will preserve local stories and hereditary prejudices.  Thus every Highlander can talk of his ancestors, and recount the outrages which they suffered from the wicked inhabitants of the next valley.

The people who live in the mountains belong to distinct groups and take care to keep track of their family histories. In a small area, intermarriage naturally mixes bloodlines, eventually forming one family with a shared interest in the honor and disgrace of each person. This leads to a bond of affection and teamwork that defines a clan. Those who feel their family gives them a sense of nobility will think highly of their forebears, and those who live together in the same place for generations will hold onto local stories and inherited biases. As a result, every Highlander can talk about their ancestors and share tales of the injustices they faced from the hostile residents of the neighboring valley.

Such are the effects of habitation among mountains, and such were the qualities of the Highlanders, while their rocks secluded them from the rest of mankind, and kept them an unaltered and discriminated race.  They are now losing their distinction, and hastening to mingle with the general community.

Such are the effects of living in the mountains, and such were the traits of the Highlanders, while their rocks kept them apart from the rest of humanity, allowing them to remain a unique and distinct group. They are now losing their uniqueness and quickly blending in with the wider society.

GLENELG

We left Auknasheals and the Macraes its the afternoon, and in the evening came to Ratiken, a high hill on which a road is cut, but so steep and narrow, that it is very difficult.  There is now a design of making another way round the bottom.  Upon one of the precipices, my horse, weary with the steepness of the rise, staggered a little, and I called in haste to the Highlander to hold him.  This was the only moment of my journey, in which I thought myself endangered.

We left Auknasheals and the Macraes in the afternoon, and in the evening arrived at Ratiken, a high hill with a road that's cut into it, but it's so steep and narrow that it's really challenging. There's a plan to create another route around the bottom. At one of the cliffs, my horse, tired from the steep climb, stumbled a bit, and I quickly called out to the Highlander to hold him. This was the only moment of my journey when I felt truly in danger.

Having surmounted the hill at last, we were told that at Glenelg, on the sea-side, we should come to a house of lime and slate and glass.  This image of magnificence raised our expectation.  At last we came to our inn weary and peevish, and began to inquire for meat and beds.

Having finally climbed over the hill, we were informed that in Glenelg, by the sea, we would find a house made of lime, slate, and glass. This idea of grandeur heightened our anticipation. At last, we arrived at our inn feeling exhausted and irritable, and started asking for food and beds.

Of the provisions the negative catalogue was very copious.  Here was no meat, no milk, no bread, no eggs, no wine.  We did not express much satisfaction.  Here however we were to stay.  Whisky we might have, and I believe at last they caught a fowl and killed it.  We had some bread, and with that we prepared ourselves to be contented, when we had a very eminent proof of Highland hospitality.  Along some miles of the way, in the evening, a gentleman’s servant had kept us company on foot with very little notice on our part.  He left us near Glenelg, and we thought on him no more till he came to us again, in about two hours, with a present from his master of rum and sugar.  The man had mentioned his company, and the gentleman, whose name, I think, is Gordon, well knowing the penury of the place, had this attention to two men, whose names perhaps he had not heard, by whom his kindness was not likely to be ever repaid, and who could be recommended to him only by their necessities.

The list of things we couldn’t have was very long. There was no meat, no milk, no bread, no eggs, no wine. We didn’t show much enthusiasm. Still, we were going to stay here. We could have whisky, and I think they eventually managed to catch and kill a bird for us. We had some bread, and with that, we prepared to make the best of it when we got a real taste of Highland hospitality. For several miles along the way, in the evening, a gentleman’s servant walked with us without us really asking him to. He left us near Glenelg, and we forgot about him until he returned a couple of hours later with a gift from his master: rum and sugar. The man had mentioned our company, and the gentleman, whose name I believe is Gordon, knowing how limited our supplies were, showed kindness to two men whose names he probably hadn’t even heard before, by doing something nice for us out of their need.

We were now to examine our lodging.  Out of one of the beds, on which we were to repose, started up, at our entrance, a man black as a Cyclops from the forge.  Other circumstances of no elegant recital concurred to disgust us.  We had been frighted by a lady at Edinburgh, with discouraging representations of Highland lodgings.  Sleep, however, was necessary.  Our Highlanders had at last found some hay, with which the inn could not supply them.  I directed them to bring a bundle into the room, and slept upon it in my riding coat.  Mr. Boswell being more delicate, laid himself sheets with hay over and under him, and lay in linen like a gentleman.

We were about to check out our accommodations. As we entered, a man as dark as a Cyclops from the forge sprang up from one of the beds where we were supposed to rest. Other unpleasant circumstances also contributed to our discomfort. A lady in Edinburgh had frightened us with discouraging stories about Highland lodgings. Still, we needed to sleep. Our Highlanders had finally found some hay, which the inn hadn’t provided. I told them to bring a bundle into the room, and I slept on it in my riding coat. Mr. Boswell, being more refined, laid down sheets with hay above and below him and slept in linen like a gentleman.

SKY.  ARMIDEL

In the morning, September the second, we found ourselves on the edge of the sea.  Having procured a boat, we dismissed our Highlanders, whom I would recommend to the service of any future travellers, and were ferried over to the Isle of Sky.  We landed at Armidel, where we were met on the sands by Sir Alexander Macdonald, who was at that time there with his lady, preparing to leave the island and reside at Edinburgh.

In the morning of September 2nd, we found ourselves by the sea. After getting a boat, we sent our Highlanders back, and I’d recommend them to any future travelers, and we were taken across to the Isle of Skye. We landed at Armidel, where we were greeted on the beach by Sir Alexander Macdonald, who was there with his wife, getting ready to leave the island and move to Edinburgh.

Armidel is a neat house, built where the Macdonalds had once a seat, which was burnt in the commotions that followed the Revolution.  The walled orchard, which belonged to the former house, still remains.  It is well shaded by tall ash trees, of a species, as Mr. Janes the fossilist informed me, uncommonly valuable.  This plantation is very properly mentioned by Dr. Campbell, in his new account of the state of Britain, and deserves attention; because it proves that the present nakedness of the Hebrides is not wholly the fault of Nature.

Armidel is a tidy house, built on the site where the Macdonalds once had a residence, which was destroyed during the upheaval that followed the Revolution. The walled orchard from that former house is still there. It’s nicely shaded by tall ash trees that, as Mr. Janes the fossil expert told me, are quite rare and valuable. This grove is rightly noted by Dr. Campbell in his recent report on the condition of Britain, and it deserves attention because it shows that the current bareness of the Hebrides isn’t entirely Nature’s doing.

As we sat at Sir Alexander’s table, we were entertained, according to the ancient usage of the North, with the melody of the bagpipe.  Everything in those countries has its history.  As the bagpiper was playing, an elderly Gentleman informed us, that in some remote time, the Macdonalds of Glengary having been injured, or offended by the inhabitants of Culloden, and resolving to have justice or vengeance, came to Culloden on a Sunday, where finding their enemies at worship, they shut them up in the church, which they set on fire; and this, said he, is the tune that the piper played while they were burning.

As we sat at Sir Alexander’s table, we were entertained, following the old customs of the North, by the sounds of the bagpipe. Everything in those areas has its history. While the bagpiper was playing, an older gentleman told us that, long ago, the Macdonalds of Glengary, feeling wronged by the people of Culloden, decided to seek justice or revenge. They arrived in Culloden on a Sunday and, finding their enemies in church, locked them inside and set the building on fire. "And this," he said, "is the tune the piper played while they burned."

Narrations like this, however uncertain, deserve the notice of the traveller, because they are the only records of a nation that has no historians, and afford the most genuine representation of the life and character of the ancient Highlanders.

Narrations like this, no matter how uncertain, deserve the attention of the traveler because they are the only records of a nation that has no historians and provide the most authentic depiction of the life and character of the ancient Highlanders.

Under the denomination of Highlander are comprehended in Scotland all that now speak the Erse language, or retain the primitive manners, whether they live among the mountains or in the islands; and in that sense I use the name, when there is not some apparent reason for making a distinction.

Under the label of Highlander, all those in Scotland who speak the Gaelic language or maintain traditional customs are included, whether they live in the mountains or on the islands; and I use the term in that sense when there isn’t a clear reason to make a distinction.

In Sky I first observed the use of Brogues, a kind of artless shoes, stitched with thongs so loosely, that though they defend the foot from stones, they do not exclude water.  Brogues were formerly made of raw hides, with the hair inwards, and such are perhaps still used in rude and remote parts; but they are said not to last above two days.  Where life is somewhat improved, they are now made of leather tanned with oak bark, as in other places, or with the bark of birch, or roots of tormentil, a substance recommended in defect of bark, about forty years ago, to the Irish tanners, by one to whom the parliament of that kingdom voted a reward.  The leather of Sky is not completely penetrated by vegetable matter, and therefore cannot be very durable.

In Sky, I first noticed the use of Brogues, a type of simple shoes that are stitched together so loosely that, while they protect the feet from stones, they don’t keep out water. Brogues used to be made from raw hides, with the hair on the inside, and they might still be used in rough and remote areas; however, they’re said to last only about two days. In places where life is a bit better, they're now made of leather tanned with oak bark, similar to other regions, or with birch bark or tormentil roots, a material that was suggested to Irish tanners about forty years ago by someone who received a reward from the parliament of that kingdom. The leather from Sky isn’t fully penetrated by plant material, so it’s not very durable.

My inquiries about brogues, gave me an early specimen of Highland information.  One day I was told, that to make brogues was a domestick art, which every man practised for himself, and that a pair of brogues was the work of an hour.  I supposed that the husband made brogues as the wife made an apron, till next day it was told me, that a brogue-maker was a trade, and that a pair would cost half a crown.  It will easily occur that these representations may both be true, and that, in some places, men may buy them, and in others, make them for themselves; but I had both the accounts in the same house within two days.

My questions about brogues gave me an early glimpse into Highland culture. One day, I was told that making brogues was a domestic skill that every man practiced for himself, and that a pair could be made in about an hour. I thought husbands made brogues just like wives made aprons, until the next day when I learned that brogue-making was a trade and that a pair would cost half a crown. It's easy to see that both viewpoints might be true, and that in some places, people buy them while in others, they make their own; however, I received both pieces of information in the same house within two days.

Many of my subsequent inquiries upon more interesting topicks ended in the like uncertainty.  He that travels in the Highlands may easily saturate his soul with intelligence, if he will acquiesce in the first account.  The Highlander gives to every question an answer so prompt and peremptory, that skepticism itself is dared into silence, and the mind sinks before the bold reporter in unresisting credulity; but, if a second question be ventured, it breaks the enchantment; for it is immediately discovered, that what was told so confidently was told at hazard, and that such fearlessness of assertion was either the sport of negligence, or the refuge of ignorance.

Many of my later inquiries about more interesting topics ended with similar uncertainty. A traveler in the Highlands can easily fill their mind with information if they accept the first answer given. The Highlander provides such prompt and definitive responses to every question that even doubt is silenced, and the mind succumbs to the bold assertions without question. However, if a second question is asked, the spell is broken; it quickly becomes clear that what was stated so confidently was just a lucky guess, and that such boldness in response was either a result of carelessness or ignorance.

If individuals are thus at variance with themselves, it can be no wonder that the accounts of different men are contradictory.  The traditions of an ignorant and savage people have been for ages negligently heard, and unskilfully related.  Distant events must have been mingled together, and the actions of one man given to another.  These, however, are deficiencies in story, for which no man is now to be censured.  It were enough, if what there is yet opportunity of examining were accurately inspected, and justly represented; but such is the laxity of Highland conversation, that the inquirer is kept in continual suspense, and by a kind of intellectual retrogradation, knows less as he hears more.

If people are at odds with themselves, it’s no surprise that different accounts from various individuals contradict each other. The traditions of an uninformed and uncivilized people have been carelessly listened to and clumsily shared for ages. Events from far away must have been mixed up, and one person’s actions attributed to another. These are, however, shortcomings in storytelling that no one should be blamed for today. It would be enough if what can still be examined were carefully studied and accurately represented; but the casual nature of Highland conversations keeps the listener in constant uncertainty, and, in a sort of intellectual backwardness, they come away knowing less as they hear more.

In the islands the plaid is rarely worn.  The law by which the Highlanders have been obliged to change the form of their dress, has, in all the places that we have visited, been universally obeyed.  I have seen only one gentleman completely clothed in the ancient habit, and by him it was worn only occasionally and wantonly.  The common people do not think themselves under any legal necessity of having coats; for they say that the law against plaids was made by Lord Hardwicke, and was in force only for his life: but the same poverty that made it then difficult for them to change their clothing, hinders them now from changing it again.

In the islands, people rarely wear plaid. The law requiring Highlanders to change their style of dress has been universally followed in all the places we've visited. I’ve only seen one gentleman fully dressed in the traditional clothing, and he wore it just occasionally and for show. The common people don’t believe they are legally required to have coats; they say the law against plaids was established by Lord Hardwicke and was only enforced during his lifetime. However, the same poverty that made it hard for them to change their clothing then still prevents them from changing it now.

The fillibeg, or lower garment, is still very common, and the bonnet almost universal; but their attire is such as produces, in a sufficient degree, the effect intended by the law, of abolishing the dissimilitude of appearance between the Highlanders and the other inhabitants of Britain; and, if dress be supposed to have much influence, facilitates their coalition with their fellow-subjects.

The fillibeg, or lower garment, is still quite common, and the bonnet is nearly universal; however, their clothing does achieve, to a significant extent, the intended effect of the law, which is to eliminate the differences in appearance between the Highlanders and the other people of Britain. If clothing is thought to have a strong impact, it helps them blend in better with their fellow citizens.

What we have long used we naturally like, and therefore the Highlanders were unwilling to lay aside their plaid, which yet to an unprejudiced spectator must appear an incommodious and cumbersome dress; for hanging loose upon the body, it must flutter in a quick motion, or require one of the hands to keep it close.  The Romans always laid aside the gown when they had anything to do.  It was a dress so unsuitable to war, that the same word which signified a gown signified peace.  The chief use of a plaid seems to be this, that they could commodiously wrap themselves in it, when they were obliged to sleep without a better cover.

What we’ve been using for a long time, we naturally like, so the Highlanders were hesitant to give up their plaid, which to someone without bias must seem like an awkward and bulky outfit; because it hangs loosely on the body, it can either flap around quickly or require one hand to keep it close. The Romans always took off their gowns when they had something to do. It was such an impractical outfit for war that the same word meant both gown and peace. The main purpose of a plaid seems to be that they could easily wrap themselves in it when they had to sleep without a better cover.

In our passage from Scotland to Sky, we were wet for the first time with a shower.  This was the beginning of the Highland winter, after which we were told that a succession of three dry days was not to be expected for many months.  The winter of the Hebrides consists of little more than rain and wind.  As they are surrounded by an ocean never frozen, the blasts that come to them over the water are too much softened to have the power of congelation.  The salt loughs, or inlets of the sea, which shoot very far into the island, never have any ice upon them, and the pools of fresh water will never bear the walker.  The snow that sometimes falls, is soon dissolved by the air, or the rain.

On our trip from Scotland to Skye, we got caught in our first shower. This marked the start of the Highland winter, and we were warned that we shouldn't expect a stretch of three dry days for many months. The winter in the Hebrides is mainly just rain and wind. Since they are surrounded by a sea that never freezes, the gusts coming off the water are too mild to freeze. The salt inlets that extend deep into the island never freeze over, and the freshwater pools can’t hold anyone walking on them. Any snow that falls quickly melts away due to the air or the rain.

This is not the description of a cruel climate, yet the dark months are here a time of great distress; because the summer can do little more than feed itself, and winter comes with its cold and its scarcity upon families very slenderly provided.

This isn't a description of a harsh climate, but the dark months are a time of significant hardship; because summer can hardly do more than sustain itself, and winter arrives with its cold and lack of resources, leaving families barely coping.

CORIATACHAN IN SKY

The third or fourth day after our arrival at Armidel, brought us an invitation to the isle of Raasay, which lies east of Sky.  It is incredible how soon the account of any event is propagated in these narrow countries by the love of talk, which much leisure produces, and the relief given to the mind in the penury of insular conversation by a new topick.  The arrival of strangers at a place so rarely visited, excites rumour, and quickens curiosity.  I know not whether we touched at any corner, where Fame had not already prepared us a reception.

The third or fourth day after we arrived at Armidel, we received an invitation to the isle of Raasay, which lies east of Skye. It’s amazing how quickly news spreads in these small countries, fueled by the love of conversation that leisure time brings, along with the relief to the mind in the limited island discussions provided by a fresh topic. The arrival of newcomers in a place so seldom visited stirs up gossip and sparks curiosity. I don’t know if we stopped anywhere that Fame hadn't already set up a welcome for us.

To gain a commodious passage to Raasay, it was necessary to pass over a large part of Sky.  We were furnished therefore with horses and a guide.  In the Islands there are no roads, nor any marks by which a stranger may find his way.  The horseman has always at his side a native of the place, who, by pursuing game, or tending cattle, or being often employed in messages or conduct, has learned where the ridge of the hill has breadth sufficient to allow a horse and his rider a passage, and where the moss or bog is hard enough to bear them.  The bogs are avoided as toilsome at least, if not unsafe, and therefore the journey is made generally from precipice to precipice; from which if the eye ventures to look down, it sees below a gloomy cavity, whence the rush of water is sometimes heard.

To get easily to Raasay, we had to travel over a large part of Skye. So, we were provided with horses and a guide. In the Islands, there are no roads or signs to help a stranger find their way. The horseman always has a local with him, who, through hunting, herding cattle, or often being tasked with messages or guiding, has learned where the hills are wide enough to let a horse and rider pass and where the moss or bog is firm enough to support them. The bogs are usually avoided because they’re difficult, if not dangerous, so the journey is generally made from cliff to cliff; and if you dare to look down, you see a dark pit below, from which you sometimes hear the rush of water.

But there seems to be in all this more alarm than danger.  The Highlander walks carefully before, and the horse, accustomed to the ground, follows him with little deviation.  Sometimes the hill is too steep for the horseman to keep his seat, and sometimes the moss is too tremulous to bear the double weight of horse and man.  The rider then dismounts, and all shift as they can.

But there seems to be more worry than real danger in all of this. The Highlander walks carefully in front, and the horse, used to the ground, follows him with little deviation. Sometimes the hill is too steep for the rider to stay in the saddle, and sometimes the moss is too shaky to support both the horse and the rider. The rider then gets off, and they all adjust however they can.

Journies made in this manner are rather tedious than long.  A very few miles require several hours.  From Armidel we came at night to Coriatachan, a house very pleasantly situated between two brooks, with one of the highest hills of the island behind it.  It is the residence of Mr. Mackinnon, by whom we were treated with very liberal hospitality, among a more numerous and elegant company than it could have been supposed easy to collect.

Journeys made this way are more tiring than lengthy. A small number of miles can take several hours. From Armidel, we arrived at Coriatachan at night, a lovely house located between two streams, with one of the highest hills on the island behind it. It’s the home of Mr. Mackinnon, who welcomed us with generous hospitality, surrounded by a larger and more refined group of people than one would expect to gather.

The hill behind the house we did not climb.  The weather was rough, and the height and steepness discouraged us.  We were told that there is a cairne upon it.  A cairne is a heap of stones thrown upon the grave of one eminent for dignity of birth, or splendour of atchievements.  It is said that by digging, an urn is always found under these cairnes: they must therefore have been thus piled by a people whose custom was to burn the dead.  To pile stones is, I believe, a northern custom, and to burn the body was the Roman practice; nor do I know when it was that these two acts of sepulture were united.

We didn’t climb the hill behind the house. The weather was rough, and the height and steepness discouraged us. We heard there’s a cairn on it. A cairn is a pile of stones placed on the grave of someone distinguished by noble birth or remarkable achievements. They say that when you dig, you always find an urn under these cairns; they must have been stacked by a people whose tradition was to cremate their dead. Piling stones is, I believe, a northern tradition, while burning the body was the practice of the Romans; I don’t know when these two burial customs came together.

The weather was next day too violent for the continuation of our journey; but we had no reason to complain of the interruption.  We saw in every place, what we chiefly desired to know, the manners of the people.  We had company, and, if we had chosen retirement, we might have had books.

The next day's weather was too harsh for us to continue our journey, but we had no reason to complain about the delay. We saw what we mainly wanted to understand—the customs of the people. We had company, and if we had wanted to be alone, we could have had books.

I never was in any house of the Islands, where I did not find books in more languages than one, if I staid long enough to want them, except one from which the family was removed.  Literature is not neglected by the higher rank of the Hebridians.

I was never in any house in the Islands where I didn’t find books in multiple languages, as long as I stayed long enough to need them, except for one where the family had moved away. The higher-ranking people in the Hebrides do not neglect literature.

It need not, I suppose, be mentioned, that in countries so little frequented as the Islands, there are no houses where travellers are entertained for money.  He that wanders about these wilds, either procures recommendations to those whose habitations lie near his way, or, when night and weariness come upon him, takes the chance of general hospitality.  If he finds only a cottage, he can expect little more than shelter; for the cottagers have little more for themselves: but if his good fortune brings him to the residence of a gentleman, he will be glad of a storm to prolong his stay.  There is, however, one inn by the sea-side at Sconsor, in Sky, where the post-office is kept.

It probably goes without saying that in places as rarely visited as the Islands, there aren't any hotels that cater to travelers. Anyone wandering through these wild areas either gets recommendations to stay with locals along the way or, when night falls and exhaustion sets in, relies on general hospitality. If he only finds a cottage, he can expect little more than a roof over his head, since the residents have barely enough for themselves. But if luck is on his side and he reaches a gentleman's home, he'll welcome a storm that forces him to stay longer. There is, however, one inn by the seaside at Sconsor in Skye, where the post office is located.

At the tables where a stranger is received, neither plenty nor delicacy is wanting.  A tract of land so thinly inhabited, must have much wild-fowl; and I scarcely remember to have seen a dinner without them.  The moorgame is every where to be had.  That the sea abounds with fish, needs not be told, for it supplies a great part of Europe.  The Isle of Sky has stags and roebucks, but no hares.  They sell very numerous droves of oxen yearly to England, and therefore cannot be supposed to want beef at home.  Sheep and goats are in great numbers, and they have the common domestick fowls.

At the tables where a guest is welcomed, there's never a shortage of abundance or variety. A region that’s sparsely populated is bound to have plenty of wild birds, and I can hardly recall a meal that didn’t include them. Moor game is available everywhere. It's obvious that the sea is full of fish, as it provides a significant portion of Europe’s supply. The Isle of Skye has deer and roebucks but no hares. They sell huge herds of cattle to England every year, so they can’t possibly be lacking in beef at home. There are many sheep and goats, and they also have the usual domestic birds.

But as here is nothing to be bought, every family must kill its own meat, and roast part of it somewhat sooner than Apicius would prescribe.  Every kind of flesh is undoubtedly excelled by the variety and emulation of English markets; but that which is not best may be yet very far from bad, and he that shall complain of his fare in the Hebrides, has improved his delicacy more than his manhood.

But since there's nothing to buy, every family has to hunt their own meat and cook some of it a bit earlier than Apicius would recommend. Every type of meat is definitely surpassed by the variety and competition in English markets; however, even if it's not the best, it can still be quite good, and someone who complains about their food in the Hebrides has refined their taste more than their toughness.

Their fowls are not like those plumped for sale by the poulterers of London, but they are as good as other places commonly afford, except that the geese, by feeding in the sea, have universally a fishy rankness.

Their chickens aren't like the fat ones sold by the poultry sellers in London, but they're just as good as what you usually find in other places. The only difference is that the geese, due to grazing in the sea, tend to have a distinct fishy flavor.

These geese seem to be of a middle race, between the wild and domestick kinds.  They are so tame as to own a home, and so wild as sometimes to fly quite away.

These geese appear to be a mix between wild and domestic types. They are tame enough to have a home, yet wild enough to occasionally fly off completely.

Their native bread is made of oats, or barley.  Of oatmeal they spread very thin cakes, coarse and hard, to which unaccustomed palates are not easily reconciled.  The barley cakes are thicker and softer; I began to eat them without unwillingness; the blackness of their colour raises some dislike, but the taste is not disagreeable.  In most houses there is wheat flower, with which we were sure to be treated, if we staid long enough to have it kneaded and baked.  As neither yeast nor leaven are used among them, their bread of every kind is unfermented.  They make only cakes, and never mould a loaf.

Their local bread is made from oats or barley. They prepare very thin cakes from oatmeal, which are coarse and hard and take some getting used to for those who aren't familiar with them. The barley cakes are thicker and softer, and I began to eat them without hesitation; their dark color might be off-putting, but the taste isn't bad. In most homes, there's wheat flour, and we could expect to be served that if we stayed long enough for it to be kneaded and baked. Since they don't use yeast or leaven, all their bread is unfermented. They only make cakes and never shape a loaf.

A man of the Hebrides, for of the women’s diet I can give no account, as soon as he appears in the morning, swallows a glass of whisky; yet they are not a drunken race, at least I never was present at much intemperance; but no man is so abstemious as to refuse the morning dram, which they call a skalk.

A man from the Hebrides, since I can't say anything about the women's diet, drinks a glass of whisky as soon as he wakes up in the morning; however, they’re not a heavy-drinking people—at least, I’ve never witnessed much drunkenness—yet no man is so temperate that he’d refuse the morning drink, which they call a skalk.

The word whisky signifies water, and is applied by way of eminence to strong water, or distilled liquor.  The spirit drunk in the North is drawn from barley.  I never tasted it, except once for experiment at the inn in Inverary, when I thought it preferable to any English malt brandy.  It was strong, but not pungent, and was free from the empyreumatick taste or smell.  What was the process I had no opportunity of inquiring, nor do I wish to improve the art of making poison pleasant.

The word whisky means water, and it's used notably to refer to strong water, or distilled liquor. The spirit consumed in the North comes from barley. I only tried it once at the inn in Inverary, just to see how it compared to any English malt brandy. It was strong but not overpowering, and it didn't have that burnt taste or smell. I didn't get a chance to ask about the process, nor do I want to find ways to make poison more enjoyable.

Not long after the dram, may be expected the breakfast, a meal in which the Scots, whether of the lowlands or mountains, must be confessed to excel us.  The tea and coffee are accompanied not only with butter, but with honey, conserves, and marmalades.  If an epicure could remove by a wish, in quest of sensual gratifications, wherever he had supped he would breakfast in Scotland.

Not long after the drink, breakfast follows, a meal in which the Scots, whether from the lowlands or the mountains, truly excel us. The tea and coffee come not just with butter, but also with honey, jams, and marmalades. If a food lover could magically choose where to have breakfast after a nice dinner, he would choose to do it in Scotland.

In the islands however, they do what I found it not very easy to endure.  They pollute the tea-table by plates piled with large slices of cheshire cheese, which mingles its less grateful odours with the fragrance of the tea.

In the islands, though, they do something I found quite hard to tolerate. They ruin the tea table with plates overflowing with big slices of Cheshire cheese, which mixes its not-so-pleasant smells with the aroma of the tea.

Where many questions are to be asked, some will be omitted.  I forgot to inquire how they were supplied with so much exotic luxury.  Perhaps the French may bring them wine for wool, and the Dutch give them tea and coffee at the fishing season, in exchange for fresh provision.  Their trade is unconstrained; they pay no customs, for there is no officer to demand them; whatever therefore is made dear only by impost, is obtained here at an easy rate.

Where lots of questions could be asked, some will be left out. I forgot to ask how they got all that exotic luxury. Maybe the French trade them wine for wool, and the Dutch give them tea and coffee during fishing season in exchange for fresh food. Their trade is free; they don’t pay customs duties because there’s no official to collect them. So anything that’s expensive due to taxes can be gotten here at a reasonable price.

A dinner in the Western Islands differs very little from a dinner in England, except that in the place of tarts, there are always set different preparations of milk.  This part of their diet will admit some improvement.  Though they have milk, and eggs, and sugar, few of them know how to compound them in a custard.  Their gardens afford them no great variety, but they have always some vegetables on the table.  Potatoes at least are never wanting, which, though they have not known them long, are now one of the principal parts of their food.  They are not of the mealy, but the viscous kind.

A dinner in the Western Islands is very similar to a dinner in England, except that instead of tarts, there are always various milk-based dishes. This part of their diet could definitely use some improvement. Even though they have milk, eggs, and sugar, few of them know how to make custard. Their gardens don't offer much variety, but they always have some vegetables on the table. Potatoes are a staple and are never absent; even though they haven't been around for long, they have become a key part of their diet. They are not the fluffy kind but rather the creamy variety.

Their more elaborate cookery, or made dishes, an Englishman at the first taste is not likely to approve, but the culinary compositions of every country are often such as become grateful to other nations only by degrees; though I have read a French author, who, in the elation of his heart, says, that French cookery pleases all foreigners, but foreign cookery never satisfies a Frenchman.

Their more elaborate cooking or prepared dishes might not get an immediate thumbs-up from an Englishman, but the culinary creations of every country often take time to be appreciated by others. I've read a French author who, in his excitement, claims that French cooking appeals to all foreigners, but foreign dishes never satisfy a Frenchman.

Their suppers are, like their dinners, various and plentiful.  The table is always covered with elegant linen.  Their plates for common use are often of that kind of manufacture which is called cream coloured, or queen’s ware.  They use silver on all occasions where it is common in England, nor did I ever find the spoon of horn, but in one house.

Their dinners, like their suppers, are diverse and abundant. The table is always set with elegant linens. Their shared plates are often creamy-colored or queen’s ware. They use silver for all the occasions where it’s common in England, and I only saw a horn spoon in one house.

The knives are not often either very bright, or very sharp.  They are indeed instruments of which the Highlanders have not been long acquainted with the general use.  They were not regularly laid on the table, before the prohibition of arms, and the change of dress.  Thirty years ago the Highlander wore his knife as a companion to his dirk or dagger, and when the company sat down to meat, the men who had knives, cut the flesh into small pieces for the women, who with their fingers conveyed it to their mouths.

The knives aren't usually very shiny or very sharp. They are actually tools that the Highlanders haven't been using for very long in general. They weren't regularly placed on the table before the ban on weapons and the change in clothing. Thirty years ago, a Highlander carried his knife as a companion to his dirk or dagger, and when the group sat down to eat, the men who had knives would cut the meat into small pieces for the women, who used their fingers to bring it to their mouths.

There was perhaps never any change of national manners so quick, so great, and so general, as that which has operated in the Highlands, by the last conquest, and the subsequent laws.  We came thither too late to see what we expected, a people of peculiar appearance, and a system of antiquated life.  The clans retain little now of their original character, their ferocity of temper is softened, their military ardour is extinguished, their dignity of independence is depressed, their contempt of government subdued, and the reverence for their chiefs abated.  Of what they had before the late conquest of their country, there remain only their language and their poverty.  Their language is attacked on every side.  Schools are erected, in which English only is taught, and there were lately some who thought it reasonable to refuse them a version of the holy scriptures, that they might have no monument of their mother-tongue.

There has probably never been such a rapid, significant, and widespread change in national customs as what has happened in the Highlands due to the recent conquest and the following laws. We arrived too late to witness what we had hoped to see—a people with unique features and an ancient way of life. The clans now have little left of their original identity; their fierce tempers have cooled, their military spirit has faded, their sense of independence is diminished, their disdain for government is lessened, and their respect for their chiefs has decreased. What they had before the recent conquest of their land has mostly vanished, leaving only their language and their poverty. Their language is being challenged on all sides. Schools have been established where only English is taught, and recently, some even argued it was fair to deny them a translation of the holy scriptures so that they would have no trace of their native language.

That their poverty is gradually abated, cannot be mentioned among the unpleasing consequences of subjection.  They are now acquainted with money, and the possibility of gain will by degrees make them industrious.  Such is the effect of the late regulations, that a longer journey than to the Highlands must be taken by him whose curiosity pants for savage virtues and barbarous grandeur.

That their poverty is gradually lessening can’t be counted as one of the negative effects of being under control. They are now familiar with money, and the chance to earn will slowly encourage them to work hard. The outcome of the recent changes is that anyone who is curious about wild virtues and primitive greatness must travel farther than just to the Highlands.

RAASAY

At the first intermission of the stormy weather we were informed, that the boat, which was to convey us to Raasay, attended us on the coast.  We had from this time our intelligence facilitated, and our conversation enlarged, by the company of Mr. Macqueen, minister of a parish in Sky, whose knowledge and politeness give him a title equally to kindness and respect, and who, from this time, never forsook us till we were preparing to leave Sky, and the adjacent places.

At the first break in the stormy weather, we were told that the boat, which would take us to Raasay, was waiting for us along the coast. From that moment on, our information flow improved, and our conversations expanded thanks to the company of Mr. Macqueen, a minister from a parish in Skye. His knowledge and politeness earned him both kindness and respect, and he stayed with us until we were getting ready to leave Skye and the nearby areas.

The boat was under the direction of Mr. Malcolm Macleod, a gentleman of Raasay.  The water was calm, and the rowers were vigorous; so that our passage was quick and pleasant.  When we came near the island, we saw the laird’s house, a neat modern fabrick, and found Mr. Macleod, the proprietor of the Island, with many gentlemen, expecting us on the beach.  We had, as at all other places, some difficulty in landing.  The craggs were irregularly broken, and a false step would have been very mischievous.

The boat was being steered by Mr. Malcolm Macleod, a gentleman from Raasay. The water was calm, and the rowers were strong, making our journey quick and enjoyable. As we approached the island, we spotted the laird’s house, a tidy modern building, and found Mr. Macleod, the owner of the island, along with several gentlemen, waiting for us on the beach. Like at other places, we faced some challenges landing. The rocks were unevenly broken, and a misstep could have been quite dangerous.

It seemed that the rocks might, with no great labour, have been hewn almost into a regular flight of steps; and as there are no other landing places, I considered this rugged ascent as the consequence of a form of life inured to hardships, and therefore not studious of nice accommodations.  But I know not whether, for many ages, it was not considered as a part of military policy, to keep the country not easily accessible.  The rocks are natural fortifications, and an enemy climbing with difficulty, was easily destroyed by those who stood high above him.

The rocks could have been shaped into a rough set of steps without much effort, and since there are no other landing spots, I viewed this tough climb as a result of a way of life accustomed to challenges, not really focused on comfort. But I wonder if, for many years, it was part of a military strategy to make the area hard to access. The rocks serve as natural defenses, and an enemy struggling to climb them could be easily taken out by those positioned above.

Our reception exceeded our expectations.  We found nothing but civility, elegance, and plenty.  After the usual refreshments, and the usual conversation, the evening came upon us.  The carpet was then rolled off the floor; the musician was called, and the whole company was invited to dance, nor did ever fairies trip with greater alacrity.  The general air of festivity, which predominated in this place, so far remote from all those regions which the mind has been used to contemplate as the mansions of pleasure, struck the imagination with a delightful surprise, analogous to that which is felt at an unexpected emersion from darkness into light.

Our reception went beyond what we expected. We encountered nothing but kindness, grace, and abundance. After the usual snacks and small talk, the evening set in. The carpet was rolled up; the musician was called, and everyone was invited to dance, and none danced with more enthusiasm than fairies. The overall festive atmosphere in this place, so far removed from the areas we'd typically think of as centers of joy, struck us with a delightful surprise, much like the feeling of suddenly coming out of darkness into light.

When it was time to sup, the dance ceased, and six and thirty persons sat down to two tables in the same room.  After supper the ladies sung Erse songs, to which I listened as an English audience to an Italian opera, delighted with the sound of words which I did not understand.

When it was time for dinner, the dance stopped, and thirty-six people sat down at two tables in the same room. After dinner, the ladies sang Irish songs, which I listened to like an English audience would enjoy an Italian opera, delighted by the sound of words I didn’t understand.

I inquired the subjects of the songs, and was told of one, that it was a love song, and of another, that it was a farewell composed by one of the Islanders that was going, in this epidemical fury of emigration, to seek his fortune in America.  What sentiments would arise, on such an occasion, in the heart of one who had not been taught to lament by precedent, I should gladly have known; but the lady, by whom I sat, thought herself not equal to the work of translating.

I asked about the themes of the songs, and I was told that one was a love song, and another was a farewell written by one of the Islanders who was leaving, in this widespread wave of emigration, to try his luck in America. I would have loved to know what feelings would come up at such a moment for someone who hadn’t learned to mourn through experience, but the lady next to me felt she wasn’t capable of translating that.

Mr. Macleod is the proprietor of the islands of Raasay, Rona, and Fladda, and possesses an extensive district in Sky.  The estate has not, during four hundred years, gained or lost a single acre.  He acknowledges Macleod of Dunvegan as his chief, though his ancestors have formerly disputed the pre-eminence.

Mr. Macleod owns the islands of Raasay, Rona, and Fladda, and has a large area in Skye. The estate hasn’t gained or lost a single acre in four hundred years. He recognizes Macleod of Dunvegan as his chief, even though his ancestors previously challenged that superiority.

One of the old Highland alliances has continued for two hundred years, and is still subsisting between Macleod of Raasay and Macdonald of Sky, in consequence of which, the survivor always inherits the arms of the deceased; a natural memorial of military friendship.  At the death of the late Sir James Macdonald, his sword was delivered to the present laird of Raasay.

One of the old Highland alliances has lasted for two hundred years and still exists between Macleod of Raasay and Macdonald of Skye. Because of this, the survivor always inherits the arms of the deceased, serving as a natural reminder of their military friendship. When the late Sir James Macdonald passed away, his sword was handed over to the current laird of Raasay.

The family of Raasay consists of the laird, the lady, three sons and ten daughters.  For the sons there is a tutor in the house, and the lady is said to be very skilful and diligent in the education of her girls.  More gentleness of manners, or a more pleasing appearance of domestick society, is not found in the most polished countries.

The Raasay family includes the laird, the lady, three sons, and ten daughters. There's a tutor for the sons in the house, and the lady is said to be very skilled and dedicated in educating her daughters. You won’t find more pleasant manners or a more charming home life anywhere, even in the most refined countries.

Raasay is the only inhabited island in Mr. Macleod’s possession.  Rona and Fladda afford only pasture for cattle, of which one hundred and sixty winter in Rona, under the superintendence of a solitary herdsman.

Raasay is the only inhabited island owned by Mr. Macleod. Rona and Fladda only provide grazing land for cattle, with one hundred and sixty cattle wintering in Rona, looked after by a lone herdsman.

The length of Raasay is, by computation, fifteen miles, and the breadth two.  These countries have never been measured, and the computation by miles is negligent and arbitrary.  We observed in travelling, that the nominal and real distance of places had very little relation to each other.  Raasay probably contains near a hundred square miles.  It affords not much ground, notwithstanding its extent, either for tillage, or pasture; for it is rough, rocky, and barren.  The cattle often perish by falling from the precipices.  It is like the other islands, I think, generally naked of shade, but it is naked by neglect; for the laird has an orchard, and very large forest trees grow about his house.  Like other hilly countries it has many rivulets.  One of the brooks turns a corn-mill, and at least one produces trouts.

Raasay is about fifteen miles long and two miles wide. These areas haven't been accurately measured, and the distances we mention are mostly rough estimates. During our travels, we noticed that the supposed distances between places didn't often match the actual distances. Raasay likely has around a hundred square miles. However, despite its size, there's not much land for farming or grazing because it's mostly rough, rocky, and barren. Cattle often die from falling off cliffs. Like other islands, it lacks shade, but this is due to neglect; the landowner has an orchard, and there are large trees around his house. As with other hilly regions, there are many small streams. One of the streams powers a corn mill, and at least one has trout.

In the streams or fresh lakes of the Islands, I have never heard of any other fish than trouts and eels.  The trouts, which I have seen, are not large; the colour of their flesh is tinged as in England.  Of their eels I can give no account, having never tasted them; for I believe they are not considered as wholesome food.

In the rivers and freshwater lakes of the Islands, I’ve never heard of any other fish besides trout and eels. The trout I’ve seen aren’t big; their flesh has a hue similar to that in England. I can’t say much about the eels since I’ve never tried them; I believe they’re not thought to be healthy food.

It is not very easy to fix the principles upon which mankind have agreed to eat some animals, and reject others; and as the principle is not evident, it is not uniform.  That which is selected as delicate in one country, is by its neighbours abhorred as loathsome.  The Neapolitans lately refused to eat potatoes in a famine.  An Englishman is not easily persuaded to dine on snails with an Italian, on frogs with a Frenchman, or on horseflesh with a Tartar.  The vulgar inhabitants of Sky, I know not whether of the other islands, have not only eels, but pork and bacon in abhorrence, and accordingly I never saw a hog in the Hebrides, except one at Dunvegan.

It's not easy to pinpoint why people agree to eat some animals while rejecting others; since the reasoning isn't clear, it varies widely. What one country considers a delicacy, its neighbors might view as disgusting. Recently, people in Naples refused to eat potatoes during a famine. An Englishman is hard to convince to have snails with an Italian, frogs with a Frenchman, or horsemeat with a Tartar. The common people of Skye, and I’m not sure about the other islands, not only dislike eels but also have a strong aversion to pork and bacon, which is why I've only seen one pig in the Hebrides, and that was in Dunvegan.

Raasay has wild fowl in abundance, but neither deer, hares, nor rabbits.  Why it has them not, might be asked, but that of such questions there is no end.  Why does any nation want what it might have?  Why are not spices transplanted to America?  Why does tea continue to be brought from China?  Life improves but by slow degrees, and much in every place is yet to do.  Attempts have been made to raise roebucks in Raasay, but without effect.  The young ones it is extremely difficult to rear, and the old can very seldom be taken alive.

Raasay has plenty of wild birds, but no deer, hares, or rabbits. One might wonder why that is, but questions like these are endless. Why does any country desire what it could easily have? Why aren't spices grown in America? Why do we still import tea from China? Life improves gradually, and there’s still a lot to accomplish everywhere. Efforts have been made to raise roebucks in Raasay, but they've been unsuccessful. It's very hard to raise the young ones, and it's rare to catch the adults alive.

Hares and rabbits might be more easily obtained.  That they have few or none of either in Sky, they impute to the ravage of the foxes, and have therefore set, for some years past, a price upon their heads, which, as the number was diminished, has been gradually raised, from three shillings and sixpence to a guinea, a sum so great in this part of the world, that, in a short time, Sky may be as free from foxes, as England from wolves.  The fund for these rewards is a tax of sixpence in the pound, imposed by the farmers on themselves, and said to be paid with great willingness.

Hares and rabbits might be easier to find. The locals believe that the few or none in Skye are due to the foxes destroying their population, so for the past few years, they’ve put a bounty on them. As the fox population has declined, the reward has gradually increased from three shillings and sixpence to a guinea—a large sum in this part of the world. Soon, Skye might be as free of foxes as England is from wolves. The money for these bounties comes from a self-imposed tax of sixpence on every pound, which the farmers pay willingly.

The beasts of prey in the Islands are foxes, otters, and weasels.  The foxes are bigger than those of England; but the otters exceed ours in a far greater proportion.  I saw one at Armidel, of a size much beyond that which I supposed them ever to attain; and Mr. Maclean, the heir of Col, a man of middle stature, informed me that he once shot an otter, of which the tail reached the ground, when he held up the head to a level with his own.  I expected the otter to have a foot particularly formed for the art of swimming; but upon examination, I did not find it differing much from that of a spaniel.  As he preys in the sea, he does little visible mischief, and is killed only for his fur.  White otters are sometimes seen.

The predators in the Islands include foxes, otters, and weasels. The foxes are larger than those found in England, but the otters are even bigger by a significant margin. I saw one in Armidel that was much larger than I thought they could get. Mr. Maclean, the heir of Col and of average height, told me that he once shot an otter whose tail touched the ground when he held the head up to his own height. I expected the otter to have a foot specially adapted for swimming, but upon closer look, I found it was not very different from a spaniel's. Since it feeds in the sea, it does little noticeable damage and is hunted primarily for its fur. White otters are sometimes spotted.

In Raasay they might have hares and rabbits, for they have no foxes.  Some depredations, such as were never made before, have caused a suspicion that a fox has been lately landed in the Island by spite or wantonness.  This imaginary stranger has never yet been seen, and therefore, perhaps, the mischief was done by some other animal.  It is not likely that a creature so ungentle, whose head could have been sold in Sky for a guinea, should be kept alive only to gratify the malice of sending him to prey upon a neighbour: and the passage from Sky is wider than a fox would venture to swim, unless he were chased by dogs into the sea, and perhaps than his strength would enable him to cross.  How beasts of prey came into any islands is not easy to guess.  In cold countries they take advantage of hard winters, and travel over the ice: but this is a very scanty solution; for they are found where they have no discoverable means of coming.

In Raasay, they might have hares and rabbits since there are no foxes. Some unusual damage has raised suspicion that a fox has recently been brought to the island out of spite or for fun. This supposed newcomer has never been seen, so perhaps the damage was caused by another animal. It seems unlikely that a creature so unrefined, whose head could have sold in Skye for a guinea, would be kept alive just to satisfy someone’s desire to send it after a neighbor’s animals. The passage from Skye is wider than a fox would swim unless it was chased by dogs into the sea, and it might be more than the fox could manage to cross. It's hard to guess how predators come to any islands. In colder regions, they take advantage of harsh winters and travel across the ice, but that’s a limited explanation since they can be found in places with no obvious way of reaching them.

The corn of this island is but little.  I saw the harvest of a small field.  The women reaped the Corn, and the men bound up the sheaves.  The strokes of the sickle were timed by the modulation of the harvest song, in which all their voices were united.  They accompany in the Highlands every action, which can be done in equal time, with an appropriated strain, which has, they say, not much meaning; but its effects are regularity and cheerfulness.  The ancient proceleusmatick song, by which the rowers of gallies were animated, may be supposed to have been of this kind.  There is now an oar-song used by the Hebridians.

The corn on this island is quite scarce. I saw the harvest from a small field. The women reaped the corn while the men tied up the sheaves. Their sickle strokes matched the rhythm of the harvest song, which they all sang together. In the Highlands, they accompany every action that can be done in sync with an appropriate tune, which they say doesn’t mean much; but it promotes regularity and cheerfulness. The ancient rowing songs that inspired the rowers of galleys might have been like this. There is now a rowing song used by the Hebrideans.

The ground of Raasay seems fitter for cattle than for corn, and of black cattle I suppose the number is very great.  The Laird himself keeps a herd of four hundred, one hundred of which are annually sold.  Of an extensive domain, which he holds in his own hands, he considers the sale of cattle as repaying him the rent, and supports the plenty of a very liberal table with the remaining product.

The land of Raasay seems better suited for cattle than for crops, and I imagine the number of black cattle is quite large. The Laird himself has a herd of four hundred, from which he sells one hundred each year. With the extensive land he personally manages, he views the cattle sales as covering his rent, and he uses the leftover profits to maintain a very generous household.

Raasay is supposed to have been very long inhabited.  On one side of it they show caves, into which the rude nations of the first ages retreated from the weather.  These dreary vaults might have had other uses.  There is still a cavity near the house called the oar-cave, in which the seamen, after one of those piratical expeditions, which in rougher times were very frequent, used, as tradition tells, to hide their oars.  This hollow was near the sea, that nothing so necessary might be far to be fetched; and it was secret, that enemies, if they landed, could find nothing.  Yet it is not very evident of what use it was to hide their oars from those, who, if they were masters of the coast, could take away their boats.

Raasay is believed to have been inhabited for a very long time. On one side, there are caves that the early, rough nations used to retreat to from the weather. These gloomy caves might have had other purposes. There's still a spot near the house called the oar-cave, where sailors, after one of those frequent piratical raids in rougher times, supposedly used to hide their oars. This hollow was close to the sea so that nothing essential would be far away, and it was hidden so that enemies, if they landed, couldn’t find anything. However, it’s not very clear how effective it was to hide their oars from those who, if they controlled the coast, could easily take their boats.

A proof much stronger of the distance at which the first possessors of this island lived from the present time, is afforded by the stone heads of arrows which are very frequently picked up.  The people call them Elf-bolts, and believe that the fairies shoot them at the cattle.  They nearly resemble those which Mr. Banks has lately brought from the savage countries in the Pacifick Ocean, and must have been made by a nation to which the use of metals was unknown.

A much stronger proof of how far back the first people who lived on this island were from today is the stone arrowheads that are often found. The locals call them Elf-bolts and think that fairies shoot them at the cattle. They closely resemble those that Mr. Banks recently brought from the primitive regions in the Pacific Ocean and must have been made by a people who didn't know how to use metals.

The number of this little community has never been counted by its ruler, nor have I obtained any positive account, consistent with the result of political computation.  Not many years ago, the late Laird led out one hundred men upon a military expedition.  The sixth part of a people is supposed capable of bearing arms: Raasay had therefore six hundred inhabitants.  But because it is not likely, that every man able to serve in the field would follow the summons, or that the chief would leave his lands totally defenceless, or take away all the hands qualified for labour, let it be supposed, that half as many might be permitted to stay at home.  The whole number will then be nine hundred, or nine to a square mile; a degree of populousness greater than those tracts of desolation can often show.  They are content with their country, and faithful to their chiefs, and yet uninfected with the fever of migration.

The number of this small community has never been counted by its leader, nor have I gotten any clear account that matches what political calculations suggest. Not many years ago, the late Laird took a hundred men on a military expedition. It’s estimated that about one-sixth of the population is capable of bearing arms: hence, Raasay would have six hundred inhabitants. However, it seems unlikely that every man able to serve would respond to the call, or that the chief would leave his lands completely defenseless, or take all the laborers away. So let's assume that half as many might be allowed to stay home. The total would then be nine hundred, or nine people per square mile; a level of population density that is often greater than many desolate areas. They are satisfied with their land, loyal to their chiefs, and not caught up in the urge to migrate.

Near the house, at Raasay, is a chapel unroofed and ruinous, which has long been used only as a place of burial.  About the churches, in the Islands, are small squares inclosed with stone, which belong to particular families, as repositories for the dead.  At Raasay there is one, I think, for the proprietor, and one for some collateral house.

Near the house at Raasay, there’s a roofless, crumbling chapel that has long been used only for burials. Around the churches in the Islands, there are small stone-enclosed squares that belong to specific families, serving as burial sites. At Raasay, I believe there’s one for the landowner and another for a related family.

It is told by Martin, that at the death of the Lady of the Island, it has been here the custom to erect a cross.  This we found not to be true.  The stones that stand about the chapel at a small distance, some of which perhaps have crosses cut upon them, are believed to have been not funeral monuments, but the ancient boundaries of the sanctuary or consecrated ground.

It’s said by Martin that when the Lady of the Island passed away, it was customary to put up a cross. We discovered that this isn’t accurate. The stones near the chapel, some of which may have crosses carved on them, are thought to be ancient markers rather than grave monuments; they likely represent the old boundaries of the sanctuary or sacred ground.

Martin was a man not illiterate: he was an inhabitant of Sky, and therefore was within reach of intelligence, and with no great difficulty might have visited the places which he undertakes to describe; yet with all his opportunities, he has often suffered himself to be deceived.  He lived in the last century, when the chiefs of the clans had lost little of their original influence.  The mountains were yet unpenetrated, no inlet was opened to foreign novelties, and the feudal institution operated upon life with their full force.  He might therefore have displayed a series of subordination and a form of government, which, in more luminous and improved regions, have been long forgotten, and have delighted his readers with many uncouth customs that are now disused, and wild opinions that prevail no longer.  But he probably had not knowledge of the world sufficient to qualify him for judging what would deserve or gain the attention of mankind.  The mode of life which was familiar to himself, he did not suppose unknown to others, nor imagined that he could give pleasure by telling that of which it was, in his little country, impossible to be ignorant.

Martin was not illiterate; he lived in Sky and had access to knowledge. He could have easily visited the places he talks about, but despite his opportunities, he often allowed himself to be misled. He lived in the last century, when clan chiefs still held significant influence. The mountains were still unexplored, no new ideas from abroad had come in, and feudalism still impacted life strongly. He could have shown a hierarchy and a government system that have long been forgotten in more developed areas, entertaining his readers with unusual customs that are no longer practiced and wild beliefs that are out of date. However, he likely lacked the worldly knowledge to recognize what would capture people's interest. The way of life he was familiar with, he didn’t think was unknown to others, nor did he realize he could entertain them by describing what was impossible to overlook in his small country.

What he has neglected cannot now be performed.  In nations, where there is hardly the use of letters, what is once out of sight is lost for ever.  They think but little, and of their few thoughts, none are wasted on the past, in which they are neither interested by fear nor hope.  Their only registers are stated observances and practical representations.  For this reason an age of ignorance is an age of ceremony.  Pageants, and processions, and commemorations, gradually shrink away, as better methods come into use of recording events, and preserving rights.

What he has ignored can’t be done now. In countries where writing isn’t common, once something is forgotten, it’s lost forever. They think very little, and of their few thoughts, none focus on the past, which doesn’t interest them out of fear or hope. Their only records are rituals and practical displays. That’s why a time of ignorance is also a time of ceremonies. Celebrations, parades, and memorials gradually fade away as better ways to record events and protect rights become available.

It is not only in Raasay that the chapel is unroofed and useless; through the few islands which we visited, we neither saw nor heard of any house of prayer, except in Sky, that was not in ruins.  The malignant influence of Calvinism has blasted ceremony and decency together; and if the remembrance of papal superstition is obliterated, the monuments of papal piety are likewise effaced.

It’s not just in Raasay that the chapel is roofless and abandoned; in the few islands we visited, we didn’t see or hear of any place of worship, except in Skye, that wasn’t in ruins. The harmful impact of Calvinism has destroyed both ceremony and decency; and while the memory of papal superstition is gone, the signs of papal piety are also erased.

It has been, for many years, popular to talk of the lazy devotion of the Romish clergy; over the sleepy laziness of men that erected churches, we may indulge our superiority with a new triumph, by comparing it with the fervid activity of those who suffer them to fall.

It has been, for many years, common to discuss the lazy commitment of the Catholic clergy; over the sluggish indifference of those who built churches, we can indulge our sense of superiority with a new victory by comparing it with the passionate efforts of those who let them fall.

Of the destruction of churches, the decay of religion must in time be the consequence; for while the publick acts of the ministry are now performed in houses, a very small number can be present; and as the greater part of the Islanders make no use of books, all must necessarily live in total ignorance who want the opportunity of vocal instruction.

Of the destruction of churches, the decline of religion must eventually follow; because while the public activities of the ministry are now happening in homes, only a few people can attend; and since most of the Islanders don’t use books, everyone will inevitably remain completely unaware who lacks the chance for vocal teaching.

From these remains of ancient sanctity, which are every where to be found, it has been conjectured, that, for the last two centuries, the inhabitants of the Islands have decreased in number.  This argument, which supposes that the churches have been suffered to fall, only because they were no longer necessary, would have some force, if the houses of worship still remaining were sufficient for the people.  But since they have now no churches at all, these venerable fragments do not prove the people of former times to have been more numerous, but to have been more devout.  If the inhabitants were doubled with their present principles, it appears not that any provision for publick worship would be made.  Where the religion of a country enforces consecrated buildings, the number of those buildings may be supposed to afford some indication, however uncertain, of the populousness of the place; but where by a change of manners a nation is contented to live without them, their decay implies no diminution of inhabitants.

From these remnants of ancient sanctity, which can be found everywhere, it has been speculated that over the last two centuries, the population of the Islands has decreased. This argument, which assumes that the churches have fallen into disrepair only because they were no longer needed, would carry some weight if the remaining houses of worship were sufficient for the community. However, since there are now no churches at all, these venerable remnants indicate that the people of the past were not more numerous, but rather more devout. If the current inhabitants were twice as many with their present beliefs, it doesn't seem that any provision for public worship would be made. Where a country's religion mandates sacred buildings, the number of those structures might suggest, albeit uncertainly, the area's population size; but where a change in customs allows a nation to live without them, their decline does not imply a decrease in the population.

Some of these dilapidations are said to be found in islands now uninhabited; but I doubt whether we can thence infer that they were ever peopled.  The religion of the middle age, is well known to have placed too much hope in lonely austerities.  Voluntary solitude was the great act of propitiation, by which crimes were effaced, and conscience was appeased; it is therefore not unlikely, that oratories were often built in places where retirement was sure to have no disturbance.

Some of these ruins are said to be found on now-uninhabited islands; however, I doubt we can conclude that they were ever settled. The religion of the Middle Ages is known to have placed too much hope in solitary practices. Choosing solitude was seen as a significant act of atonement, by which sins were erased and guilt was eased; therefore, it’s quite possible that small chapels were often built in places where there would be no interruptions for reflection.

Raasay has little that can detain a traveller, except the Laird and his family; but their power wants no auxiliaries.  Such a seat of hospitality, amidst the winds and waters, fills the imagination with a delightful contrariety of images.  Without is the rough ocean and the rocky land, the beating billows and the howling storm: within is plenty and elegance, beauty and gaiety, the song and the dance.  In Raasay, if I could have found an Ulysses, I had fancied a Phoeacia.

Raasay has little to hold a traveler, except for the Laird and his family; but their influence needs no support. Such a welcoming place, amid the winds and waters, fills the mind with a wonderful contrast of images. Outside is the turbulent ocean and the rocky shore, the crashing waves and the howling storm: inside is abundance and elegance, beauty and joy, music and dance. In Raasay, if I could have found an Ulysses, I would have imagined a Phaeacia.

DUNVEGAN

At Raasay, by good fortune, Macleod, so the chief of the clan is called, was paying a visit, and by him we were invited to his seat at Dunvegan.  Raasay has a stout boat, built in Norway, in which, with six oars, he conveyed us back to Sky.  We landed at Port Re, so called, because James the Fifth of Scotland, who had curiosity to visit the Islands, came into it.  The port is made by an inlet of the sea, deep and narrow, where a ship lay waiting to dispeople Sky, by carrying the natives away to America.

At Raasay, by good luck, Macleod, the chief of the clan, was visiting, and he invited us to his home at Dunvegan. Raasay has a sturdy boat, built in Norway, in which he rowed us back to Skye with six oars. We landed at Port Re, named because James the Fifth of Scotland, who was curious to visit the Islands, came into it. The port is formed by a deep, narrow inlet of the sea, where a ship was waiting to take people away from Skye to America.

In coasting Sky, we passed by the cavern in which it was the custom, as Martin relates, to catch birds in the night, by making a fire at the entrance.  This practice is disused; for the birds, as is known often to happen, have changed their haunts.

In coasting Sky, we passed the cave where, as Martin describes, it used to be common to catch birds at night by lighting a fire at the entrance. This method is no longer practiced because, as often happens, the birds have changed their nesting spots.

Here we dined at a publick house, I believe the only inn of the island, and having mounted our horses, travelled in the manner already described, till we came to Kingsborough, a place distinguished by that name, because the King lodged here when he landed at Port Re.  We were entertained with the usual hospitality by Mr. Macdonald and his lady, Flora Macdonald, a name that will be mentioned in history, and if courage and fidelity be virtues, mentioned with honour.  She is a woman of middle stature, soft features, gentle manners, and elegant presence.

Here we had dinner at a pub, probably the only inn on the island, and after getting on our horses, we traveled as I already described until we reached Kingsborough, a place named because the King stayed here when he arrived at Port Re. Mr. Macdonald and his wife, Flora Macdonald, welcomed us with the usual hospitality. Her name will be noted in history, and if bravery and loyalty are virtues, it will be noted with respect. She is of average height, has soft features, gentle manners, and an elegant presence.

In the morning we sent our horses round a promontory to meet us, and spared ourselves part of the day’s fatigue, by crossing an arm of the sea.  We had at last some difficulty in coming to Dunvegan; for our way led over an extensive moor, where every step was to be taken with caution, and we were often obliged to alight, because the ground could not be trusted.  In travelling this watery flat, I perceived that it had a visible declivity, and might without much expence or difficulty be drained.  But difficulty and expence are relative terms, which have different meanings in different places.

In the morning, we sent our horses around a headland to meet us, which saved us some of the day's effort by crossing a part of the sea. We finally had some trouble getting to Dunvegan; our route took us over a vast moor, where we had to be careful with each step, and we often had to get off because the ground was unreliable. While crossing this wet area, I noticed that it had a clear slope and could be drained without much cost or effort. But "difficulty" and "cost" are relative terms that can mean different things in different places.

To Dunvegan we came, very willing to be at rest, and found our fatigue amply recompensed by our reception.  Lady Macleod, who had lived many years in England, was newly come hither with her son and four daughters, who knew all the arts of southern elegance, and all the modes of English economy.  Here therefore we settled, and did not spoil the present hour with thoughts of departure.

To Dunvegan we arrived, eager for some rest, and our weariness was fully rewarded by the warm welcome we received. Lady Macleod, who had spent many years in England, had recently come here with her son and four daughters, who were well-versed in the ways of southern sophistication and English standards of living. So, we settled here and didn’t ruin the moment with thoughts of leaving.

Dunvegan is a rocky prominence, that juts out into a bay, on the west side of Sky.  The house, which is the principal seat of Macleod, is partly old and partly modern; it is built upon the rock, and looks upon the water.  It forms two sides of a small square: on the third side is the skeleton of a castle of unknown antiquity, supposed to have been a Norwegian fortress, when the Danes were masters of the Islands.  It is so nearly entire, that it might have easily been made habitable, were there not an ominous tradition in the family, that the owner shall not long outlive the reparation.  The grandfather of the present Laird, in defiance of prediction, began the work, but desisted in a little time, and applied his money to worse uses.

Dunvegan is a rocky point that juts out into a bay on the west side of Skye. The house, which serves as the main residence of the Macleod family, is a mix of old and modern styles; it’s built on the rock and overlooks the water. It forms two sides of a small square, and on the third side stands the ruins of a castle of unknown age, believed to have been a Norwegian fortress when the Danes controlled the Islands. It’s still mostly intact, and it could easily be made livable if it weren't for a troubling family legend that says the owner won’t live long after repairing it. The current Laird's grandfather, ignoring the warning, started the work but soon stopped and spent his money on less sensible things.

As the inhabitants of the Hebrides lived, for many ages, in continual expectation of hostilities, the chief of every clan resided in a fortress.  This house was accessible only from the water, till the last possessor opened an entrance by stairs upon the land.

As the people of the Hebrides lived for many years in constant anticipation of attacks, the leader of each clan lived in a fortress. This house could only be accessed from the water until the last owner created a stairway entrance from the land.

They had formerly reason to be afraid, not only of declared wars and authorized invaders, or of roving pirates, which, in the northern seas, must have been very common; but of inroads and insults from rival clans, who, in the plenitude of feudal independence, asked no leave of their Sovereign to make war on one another.  Sky has been ravaged by a feud between the two mighty powers of Macdonald and Macleod.  Macdonald having married a Macleod upon some discontent dismissed her, perhaps because she had brought him no children.  Before the reign of James the Fifth, a Highland Laird made a trial of his wife for a certain time, and if she did not please him, he was then at liberty to send her away.  This however must always have offended, and Macleod resenting the injury, whatever were its circumstances, declared, that the wedding had been solemnized without a bonfire, but that the separation should be better illuminated; and raising a little army, set fire to the territories of Macdonald, who returned the visit, and prevailed.

They had reason to be afraid, not just of open wars and sanctioned invaders, or of wandering pirates, which must have been quite common in the northern seas, but also of attacks and insults from rival clans, who, in the height of feudal independence, didn’t need their Sovereign’s permission to wage war on each other. Sky has been torn apart by a feud between the two powerful clans of Macdonald and Macleod. Macdonald married a Macleod, but after some time, he dismissed her, possibly because she hadn’t given him any children. Before the reign of James the Fifth, a Highland Laird would put his wife to the test for a certain period, and if she didn’t satisfy him, he was then free to send her away. This, however, must have always caused offense, and Macleod, feeling the hurt, regardless of the circumstances, claimed that the wedding had taken place without a bonfire, but that the separation would be marked with a grander fire; and he gathered a small army to burn Macdonald’s lands, who retaliated and came out on top.

Another story may show the disorderly state of insular neighbourhood.  The inhabitants of the Isle of Egg, meeting a boat manned by Macleods, tied the crew hand and foot, and set them a-drift.  Macleod landed upon Egg, and demanded the offenders; but the inhabitants refusing to surrender them, retreated to a cavern, into which they thought their enemies unlikely to follow them.  Macleod choked them with smoke, and left them lying dead by families as they stood.

Another story illustrates the chaotic situation in an isolated community. The people of the Isle of Egg encountered a boat crewed by Macleods, tied them up, and set them adrift. When Macleod arrived on Egg and demanded the culprits, the locals refused to hand them over and retreated to a cave, thinking their enemies wouldn’t pursue them there. Macleod smoked them out, and left them dead in groups as they stood.

Here the violence of the weather confined us for some time, not at all to our discontent or inconvenience.  We would indeed very willingly have visited the Islands, which might be seen from the house scattered in the sea, and I was particularly desirous to have viewed Isay; but the storms did not permit us to launch a boat, and we were condemned to listen in idleness to the wind, except when we were better engaged by listening to the ladies.

Here, the severe weather kept us stuck for a while, but we didn't mind at all. We really wanted to visit the islands scattered in the sea that we could see from the house, and I especially wanted to see Isay; however, the storms prevented us from taking a boat out. We were stuck listening to the howling wind, except when we were happily distracted by the ladies.

We had here more wind than waves, and suffered the severity of a tempest, without enjoying its magnificence.  The sea being broken by the multitude of islands, does not roar with so much noise, nor beat the shore with such foamy violence, as I have remarked on the coast of Sussex.  Though, while I was in the Hebrides, the wind was extremely turbulent, I never saw very high billows.

We experienced more wind than waves here and endured the harshness of a storm without witnessing its splendor. The sea, broken up by the numerous islands, doesn’t crash with the same noise or pound the shore with such foamy force as I’ve observed on the coast of Sussex. However, while I was in the Hebrides, the wind was incredibly rough, yet I never saw very tall waves.

The country about Dunvegan is rough and barren.  There are no trees, except in the orchard, which is a low sheltered spot surrounded with a wall.

The area around Dunvegan is rugged and desolate. There are no trees, except in the orchard, which is a small, protected area surrounded by a wall.

When this house was intended to sustain a siege, a well was made in the court, by boring the rock downwards, till water was found, which though so near to the sea, I have not heard mentioned as brackish, though it has some hardness, or other qualities, which make it less fit for use; and the family is now better supplied from a stream, which runs by the rock, from two pleasing waterfalls.

When this house was built to withstand a siege, a well was created in the courtyard by drilling down into the rock until water was reached. Although it’s very close to the sea, I haven’t heard it described as salty, though it does have some hardness and other qualities that make it less suitable for use. The family is now better supplied by a stream that flows by the rock, featuring two lovely waterfalls.

Here we saw some traces of former manners, and heard some standing traditions.  In the house is kept an ox’s horn, hollowed so as to hold perhaps two quarts, which the heir of Macleod was expected to swallow at one draught, as a test of his manhood, before he was permitted to bear arms, or could claim a seat among the men.  It is held that the return of the Laird to Dunvegan, after any considerable absence, produces a plentiful capture of herrings; and that, if any woman crosses the water to the opposite Island, the herrings will desert the coast.  Boetius tells the same of some other place.  This tradition is not uniform.  Some hold that no woman may pass, and others that none may pass but a Macleod.

Here we saw some signs of past customs and heard some ongoing traditions. In the house, there's an ox's horn, carved out to hold about two quarts, which the heir of Macleod was expected to drink in one go as a test of his manhood before he was allowed to bear arms or claim a place among the men. It's believed that when the Laird returns to Dunvegan after being away for a while, there will be a big catch of herrings; and if any woman crosses the water to the opposite Island, the herrings will leave the coast. Boetius mentions something similar about another place. This tradition isn't consistent. Some believe that no woman can cross, while others say that only a Macleod can.

Among other guests, which the hospitality of Dunvegan brought to the table, a visit was paid by the Laird and Lady of a small island south of Sky, of which the proper name is Muack, which signifies swine.  It is commonly called Muck, which the proprietor not liking, has endeavoured, without effect, to change to Monk.  It is usual to call gentlemen in Scotland by the name of their possessions, as Raasay, Bernera, Loch Buy, a practice necessary in countries inhabited by clans, where all that live in the same territory have one name, and must be therefore discriminated by some addition.  This gentleman, whose name, I think, is Maclean, should be regularly called Muck; but the appellation, which he thinks too coarse for his Island, he would like still less for himself, and he is therefore addressed by the title of, Isle of Muck.

Among the guests that Dunvegan's hospitality welcomed to the table was the Laird and Lady of a small island south of Skye, known as Muack, which means "swine." It's commonly referred to as Muck, a name the owner dislikes and has unsuccessfully tried to change to Monk. In Scotland, it's typical to refer to gentlemen by the name of their holdings, like Raasay, Bernera, or Loch Buy. This practice is important in clan-inhabited regions where everyone living in the same area shares a name and needs to be distinguished by additional identifiers. This gentleman, whose name I believe is Maclean, should normally be called Muck, but he finds that name too crude for his island and prefers to be addressed as the Isle of Muck.

This little Island, however it be named, is of considerable value.  It is two English miles long, and three quarters of a mile broad, and consequently contains only nine hundred and sixty English acres.  It is chiefly arable.  Half of this little dominion the Laird retains in his own hand, and on the other half, live one hundred and sixty persons, who pay their rent by exported corn.  What rent they pay, we were not told, and could not decently inquire.  The proportion of the people to the land is such, as the most fertile countries do not commonly maintain.

This little island, whatever its name, is quite valuable. It’s two English miles long and three-quarters of a mile wide, totaling just nine hundred sixty English acres. It’s mainly used for farming. The Laird keeps half of this small territory for himself, while the other half is home to one hundred sixty people who pay their rent with corn they export. We weren’t told how much rent they pay, and it wouldn’t have been appropriate to ask. The ratio of people to land here is not what you usually find in the most fertile countries.

The Laird having all his people under his immediate view, seems to be very attentive to their happiness.  The devastation of the small-pox, when it visits places where it comes seldom, is well known.  He has disarmed it of its terrour at Muack, by inoculating eighty of his people.  The expence was two shillings and sixpence a head.  Many trades they cannot have among them, but upon occasion, he fetches a smith from the Isle of Egg, and has a tailor from the main land, six times a year.  This island well deserved to be seen, but the Laird’s absence left us no opportunity.

The Laird, keeping a close eye on all his people, seems very focused on their happiness. The impact of smallpox, especially when it shows up in places where it’s rare, is well known. He has managed to reduce its danger at Muack by inoculating eighty of his people. The cost was two shillings and sixpence per person. They can’t have many trades among them, but when needed, he brings in a blacksmith from the Isle of Egg and a tailor from the mainland six times a year. This island truly deserves a visit, but the Laird’s absence meant we didn’t get the chance.

Every inhabited island has its appendant and subordinate islets.  Muck, however small, has yet others smaller about it, one of which has only ground sufficient to afford pasture for three wethers.

Every inhabited island has its nearby and smaller islets. Muck, no matter how small, has even smaller ones around it, one of which has just enough land to provide grazing for three sheep.

At Dunvegan I had tasted lotus, and was in danger of forgetting that I was ever to depart, till Mr. Boswell sagely reproached me with my sluggishness and softness.  I had no very forcible defence to make; and we agreed to pursue our journey.  Macleod accompanied us to Ulinish, where we were entertained by the sheriff of the Island.

At Dunvegan, I had tried lotus and was at risk of forgetting that I was supposed to leave, until Mr. Boswell wisely called me out for my laziness and complacency. I didn’t have a strong defense, so we decided to continue our journey. Macleod joined us to Ulinish, where we were hosted by the island’s sheriff.

ULINISH

Mr. Macqueen travelled with us, and directed our attention to all that was worthy of observation.  With him we went to see an ancient building, called a dun or borough.  It was a circular inclosure, about forty-two feet in diameter, walled round with loose stones, perhaps to the height of nine feet.  The walls were very thick, diminishing a little toward the top, and though in these countries, stone is not brought far, must have been raised with much labour.  Within the great circle were several smaller rounds of wall, which formed distinct apartments.  Its date, and its use are unknown.  Some suppose it the original seat of the chiefs of the Macleods.  Mr. Macqueen thought it a Danish fort.

Mr. Macqueen traveled with us and pointed out everything worth seeing. Together, we visited an ancient structure known as a dun or borough. It was a circular enclosure, about forty-two feet in diameter, surrounded by loose stones that were approximately nine feet tall. The walls were quite thick, tapering slightly towards the top, and even though stone isn’t transported far in these areas, it must have taken a lot of effort to build. Inside the large circle, there were several smaller circular walls that created separate rooms. The date and function of the structure are unknown. Some believe it was the original home of the Macleod chiefs. Mr. Macqueen thought it was a Danish fort.

The entrance is covered with flat stones, and is narrow, because it was necessary that the stones which lie over it, should reach from one wall to the other; yet, strait as the passage is, they seem heavier than could have been placed where they now lie, by the naked strength of as many men as might stand about them.  They were probably raised by putting long pieces of wood under them, to which the action of a long line of lifters might be applied.  Savages, in all countries, have patience proportionate to their unskilfulness, and are content to attain their end by very tedious methods.

The entrance is covered with flat stones and is narrow because the stones above it need to reach from one wall to the other. Even though the passage is tight, the stones seem heavier than what could have been moved there by the sheer strength of as many men as could surround them. They were likely lifted using long wooden beams underneath them, which allowed a long line of people to lift them. In all cultures, those with less skill have a patience that matches their lack of experience, often willing to achieve their goals through very slow methods.

If it was ever roofed, it might once have been a dwelling, but as there is no provision for water, it could not have been a fortress.  In Sky, as in every other place, there is an ambition of exalting whatever has survived memory, to some important use, and referring it to very remote ages.  I am inclined to suspect, that in lawless times, when the inhabitants of every mountain stole the cattle of their neighbour, these inclosures were used to secure the herds and flocks in the night.  When they were driven within the wall, they might be easily watched, and defended as long as could be needful; for the robbers durst not wait till the injured clan should find them in the morning.

If it ever had a roof, it might have once been a home, but since there’s no water supply, it couldn’t have been a fortress. In Sky, like everywhere else, there’s a desire to elevate whatever has survived memory for some significant purpose and link it to very ancient times. I suspect that during lawless periods, when people in every mountain community were stealing each other's cattle, these enclosures were used to keep the herds and flocks safe at night. When the animals were inside the walls, they could be easily monitored and protected for as long as necessary because the thieves wouldn't risk being caught by the aggrieved clan in the morning.

The interior inclosures, if the whole building were once a house, were the chambers of the chief inhabitants.  If it was a place of security for cattle, they were probably the shelters of the keepers.

The inside areas, if the entire building used to be a house, were the rooms of the main residents. If it served as a safe spot for livestock, they were likely the shelters for the caretakers.

From the Dun we were conducted to another place of security, a cave carried a great way under ground, which had been discovered by digging after a fox.  These caves, of which many have been found, and many probably remain concealed, are formed, I believe, commonly by taking advantage of a hollow, where banks or rocks rise on either side.  If no such place can be found, the ground must be cut away.  The walls are made by piling stones against the earth, on either side.  It is then roofed by larger stones laid across the cavern, which therefore cannot be wide.  Over the roof, turfs were placed, and grass was suffered to grow; and the mouth was concealed by bushes, or some other cover.

From the Dun, we were taken to another safe spot, a cave that extended deep underground, which had been found while digging for a fox. These caves, many of which have been discovered and likely many more that remain hidden, are usually created by taking advantage of a hollow where banks or rocks rise on either side. If no such area is available, the ground has to be excavated. The walls are built by stacking stones against the earth on both sides. The roof is formed by laying larger stones across the cave, which means it can't be very wide. Over the top, turf was placed, and grass was allowed to grow, while the entrance was hidden by bushes or some other cover.

These caves were represented to us as the cabins of the first rude inhabitants, of which, however, I am by no means persuaded.  This was so low, that no man could stand upright in it.  By their construction they are all so narrow, that two can never pass along them together, and being subterraneous, they must be always damp.  They are not the work of an age much ruder than the present; for they are formed with as much art as the construction of a common hut requires.  I imagine them to have been places only of occasional use, in which the Islander, upon a sudden alarm, hid his utensils, or his cloaths, and perhaps sometimes his wife and children.

These caves were described to us as the homes of the first primitive inhabitants, but I’m really not convinced of that. This one was so low that no one could stand up in it. They’re all built so narrowly that two people could never walk through them side by side, and since they’re underground, they’re always damp. They weren’t created in a time much rougher than now; they’re put together with just as much skill as what’s needed to build a regular hut. I think they were just places used occasionally, where the islander would hide his tools or clothes in case of a sudden alarm, and maybe even sometimes his wife and children.

This cave we entered, but could not proceed the whole length, and went away without knowing how far it was carried.  For this omission we shall be blamed, as we perhaps have blamed other travellers; but the day was rainy, and the ground was damp.  We had with us neither spades nor pickaxes, and if love of ease surmounted our desire of knowledge, the offence has not the invidiousness of singularity.

This cave we entered, but couldn't go all the way through, and left without knowing how far it went. We'll likely be criticized for this, just as we may have criticized other travelers; but it was a rainy day, and the ground was wet. We didn't have any shovels or pickaxes with us, and if our desire for comfort outweighed our curiosity, it's not a unique failure.

Edifices, either standing or ruined, are the chief records of an illiterate nation.  In some part of this journey, at no great distance from our way, stood a shattered fortress, of which the learned minister, to whose communication we are much indebted, gave us an account.

Buildings, whether intact or in ruins, are the main records of an unlettered nation. At one point during this journey, not far from our path, we came across a broken fortress, which the knowledgeable minister, to whom we owe a lot, told us about.

Those, said he, are the walls of a place of refuge, built in the time of James the Sixth, by Hugh Macdonald, who was next heir to the dignity and fortune of his chief.  Hugh, being so near his wish, was impatient of delay; and had art and influence sufficient to engage several gentlemen in a plot against the Laird’s life.  Something must be stipulated on both sides; for they would not dip their hands in blood merely for Hugh’s advancement.  The compact was formerly written, signed by the conspirators, and placed in the hands of one Macleod.

Those, he said, are the walls of a place of refuge, built during the time of James the Sixth by Hugh Macdonald, who was the next heir to the dignity and fortune of his chief. Hugh, being so close to his goal, was impatient for delay and had enough skill and influence to get several gentlemen involved in a plot against the Laird’s life. Some agreement had to be made on both sides because they wouldn’t get their hands dirty just for Hugh’s benefit. The agreement was previously written, signed by the conspirators, and given to a guy named Macleod.

It happened that Macleod had sold some cattle to a drover, who, not having ready money, gave him a bond for payment.  The debt was discharged, and the bond re-demanded; which Macleod, who could not read, intending to put into his hands, gave him the conspiracy.  The drover, when he had read the paper, delivered it privately to Macdonald; who, being thus informed of his danger, called his friends together, and provided for his safety.  He made a public feast, and inviting Hugh Macdonald and his confederates, placed each of them at the table between two men of known fidelity.  The compact of conspiracy was then shewn, and every man confronted with his own name.  Macdonald acted with great moderation.  He upbraided Hugh, both with disloyalty and ingratitude; but told the rest, that he considered them as men deluded and misinformed.  Hugh was sworn to fidelity, and dismissed with his companions; but he was not generous enough to be reclaimed by lenity; and finding no longer any countenance among the gentlemen, endeavoured to execute the same design by meaner hands.  In this practice he was detected, taken to Macdonald’s castle, and imprisoned in the dungeon.  When he was hungry, they let down a plentiful meal of salted meat; and when, after his repast, he called for drink, conveyed to him a covered cup, which, when he lifted the lid, he found empty.  From that time they visited him no more, but left him to perish in solitude and darkness.

Macleod sold some cattle to a drover who, not having cash on hand, gave him a bond for payment. The debt was paid off, and the bond was requested back; however, Macleod, who couldn't read, unintentionally gave him the conspiracy document. The drover, after reading the paper, secretly handed it to Macdonald. Upon learning of his predicament, Macdonald gathered his friends to ensure his safety. He hosted a public feast, inviting Hugh Macdonald and his associates, seating each of them between two reliable men. The conspiracy document was then shown, and each person confronted with their own name. Macdonald was very measured in his approach. He criticized Hugh for his disloyalty and ingratitude but told the others he saw them as misled and misinformed. Hugh was sworn to loyalty and sent away with his friends; however, he was not noble enough to change his ways and, finding no support among the gentlemen, tried to carry out the same plan using lesser associates. He was caught in this scheme, taken to Macdonald’s castle, and locked up in the dungeon. When he was hungry, they would lower a generous meal of salted meat down to him; but when he asked for a drink afterward, they sent him a covered cup that he found was empty when he lifted the lid. After that, they stopped visiting him and left him to suffer in loneliness and darkness.

We were then told of a cavern by the sea-side, remarkable for the powerful reverberation of sounds.  After dinner we took a boat, to explore this curious cavity.  The boatmen, who seemed to be of a rank above that of common drudges, inquired who the strangers were, and being told we came one from Scotland, and the other from England, asked if the Englishman could recount a long genealogy.  What answer was given them, the conversation being in Erse, I was not much inclined to examine.

We were then informed about a cave by the seaside, known for its impressive echoing sounds. After dinner, we took a boat to explore this interesting spot. The boatmen, who appeared to be of a higher status than regular laborers, asked who the newcomers were. When informed that one of us was from Scotland and the other from England, they wanted to know if the Englishman could share a lengthy family history. I didn’t feel like delving into the answer they received, as the discussion was in Gaelic.

They expected no good event of the voyage; for one of them declared that he heard the cry of an English ghost.  This omen I was not told till after our return, and therefore cannot claim the dignity of despising it.

They didn’t expect anything good to come from the voyage because one of them claimed he heard the cry of an English ghost. I wasn’t informed of this omen until after we returned, so I can’t boast about dismissing it.

The sea was smooth.  We never left the shore, and came without any disaster to the cavern, which we found rugged and misshapen, about one hundred and eighty feet long, thirty wide in the broadest part, and in the loftiest, as we guessed, about thirty high.  It was now dry, but at high water the sea rises in it near six feet.  Here I saw what I had never seen before, limpets and mussels in their natural state.  But, as a new testimony to the veracity of common fame, here was no echo to be heard.

The sea was calm. We never left the shore and arrived at the cave without any trouble. We found it rough and oddly shaped, about one hundred eighty feet long, thirty feet wide at its widest point, and we guessed it was about thirty feet high at its highest part. It was dry now, but at high tide, the water rises in it by nearly six feet. Here, I saw limpets and mussels in their natural state for the first time. However, as further proof of what people say, there was no echo to be heard.

We then walked through a natural arch in the rock, which might have pleased us by its novelty, had the stones, which incumbered our feet, given us leisure to consider it.  We were shown the gummy seed of the kelp, that fastens itself to a stone, from which it grows into a strong stalk.

We then walked through a natural arch in the rock, which could have impressed us with its uniqueness, if the stones that cluttered our feet had allowed us the time to appreciate it. We were shown the sticky seed of the kelp, which attaches itself to a stone, growing into a sturdy stalk.

In our return, we found a little boy upon the point of rock, catching with his angle, a supper for the family.  We rowed up to him, and borrowed his rod, with which Mr. Boswell caught a cuddy.

On our way back, we spotted a little boy on the rocky point, fishing for dinner for his family. We paddled up to him and borrowed his fishing rod, and with it, Mr. Boswell caught a fish.

The cuddy is a fish of which I know not the philosophical name.  It is not much bigger than a gudgeon, but is of great use in these Islands, as it affords the lower people both food, and oil for their lamps.  Cuddies are so abundant, at sometimes of the year, that they are caught like whitebait in the Thames, only by dipping a basket and drawing it back.

The cuddy is a fish whose scientific name I don't know. It's not much bigger than a gudgeon but is very useful in these Islands, providing food and oil for lamps for the poorer people. Cuddies are so plentiful at certain times of the year that they can be caught like whitebait in the Thames, just by dipping a basket and pulling it back up.

If it were always practicable to fish, these Islands could never be in much danger from famine; but unhappily in the winter, when other provision fails, the seas are commonly too rough for nets, or boats.

If it were always possible to fish, these Islands would hardly ever face the threat of famine; but unfortunately, in the winter, when other food sources run out, the seas are usually too rough for nets or boats.

TALISKER IN SKY

From Ulinish, our next stage was to Talisker, the house of colonel Macleod, an officer in the Dutch service, who, in this time of universal peace, has for several years been permitted to be absent from his regiment.  Having been bred to physick, he is consequently a scholar, and his lady, by accompanying him in his different places of residence, is become skilful in several languages.  Talisker is the place beyond all that I have seen, from which the gay and the jovial seem utterly excluded; and where the hermit might expect to grow old in meditation, without possibility of disturbance or interruption.  It is situated very near the sea, but upon a coast where no vessel lands but when it is driven by a tempest on the rocks.  Towards the land are lofty hills streaming with waterfalls.  The garden is sheltered by firs or pines, which grow there so prosperously, that some, which the present inhabitant planted, are very high and thick.

From Ulinish, our next stop was Talisker, the home of Colonel Macleod, an officer in the Dutch service, who, in this era of peace, has been allowed to be away from his regiment for several years. Having trained in medicine, he’s quite the scholar, and his wife, by living with him in different places, has become skilled in several languages. Talisker is unlike anywhere I’ve seen, where the cheerful and lively seem completely absent; it’s a place where a hermit could expect to grow old in contemplation, without any chance of disruption. It’s located very close to the sea, but on a coast where no ship lands unless it’s driven there by a storm. Inland are tall hills cascading with waterfalls. The garden is sheltered by firs or pines, which thrive so well that some planted by the current resident are very tall and dense.

At this place we very happily met Mr. Donald Maclean, a young gentleman, the eldest son of the Laird of Col, heir to a very great extent of land, and so desirous of improving his inheritance, that he spent a considerable time among the farmers of Hertfordshire, and Hampshire, to learn their practice.  He worked with his own hands at the principal operations of agriculture, that he might not deceive himself by a false opinion of skill, which, if he should find it deficient at home, he had no means of completing.  If the world has agreed to praise the travels and manual labours of the Czar of Muscovy, let Col have his share of the like applause, in the proportion of his dominions to the empire of Russia.

At this place, we happily met Mr. Donald Maclean, a young man and the eldest son of the Laird of Col, who is set to inherit a large estate. He was so eager to improve his inheritance that he spent a good amount of time with farmers in Hertfordshire and Hampshire to learn their practices. He actively participated in key agricultural tasks to avoid deluding himself with a false sense of skill, knowing that if he found his abilities lacking at home, he wouldn't have the means to make up for it. If the world has chosen to praise the travels and hard work of the Czar of Russia, then Col should receive similar recognition, relative to the size of his land compared to the Russian empire.

This young gentleman was sporting in the mountains of Sky, and when he was weary with following his game, repaired for lodging to Talisker.  At night he missed one of his dogs, and when he went to seek him in the morning, found two eagles feeding on his carcass.

This young man was hunting in the mountains of Sky, and when he grew tired from chasing his game, he returned to Talisker for a place to stay. That night, he noticed one of his dogs was missing, and when he went out to look for him in the morning, he discovered two eagles feeding on his body.

Col, for he must be named by his possessions, hearing that our intention was to visit Jona, offered to conduct us to his chief, Sir Allan Maclean, who lived in the isle of Inch Kenneth, and would readily find us a convenient passage.  From this time was formed an acquaintance, which being begun by kindness, was accidentally continued by constraint; we derived much pleasure from it, and I hope have given him no reason to repent it.

Col, as he has to be identified by his belongings, heard that we planned to visit Jona and offered to take us to his leader, Sir Allan Maclean, who lived on the Isle of Inch Kenneth and would easily arrange a suitable passage for us. From that moment, we began a friendship that started with kindness and continued by circumstance; we enjoyed it a lot, and I hope we haven't given him any reason to regret it.

The weather was now almost one continued storm, and we were to snatch some happy intermission to be conveyed to Mull, the third Island of the Hebrides, lying about a degree south of Sky, whence we might easily find our way to Inch Kenneth, where Sir Allan Maclean resided, and afterward to Jona.

The weather had turned into a nonstop storm, and we were hoping to grab a little break to head to Mull, the third island of the Hebrides, which is about a degree south of Skye. From there, we could easily make our way to Inch Kenneth, where Sir Allan Maclean lived, and then to Iona.

For this purpose, the most commodious station that we could take was Armidel, which Sir Alexander Macdonald had now left to a gentleman, who lived there as his factor or steward.

For this purpose, the most convenient station we could choose was Armidel, which Sir Alexander Macdonald had now handed over to a gentleman who lived there as his agent or manager.

In our way to Armidel was Coriatachan, where we had already been, and to which therefore we were very willing to return.  We staid however so long at Talisker, that a great part of our journey was performed in the gloom of the evening.  In travelling even thus almost without light thro’ naked solitude, when there is a guide whose conduct may be trusted, a mind not naturally too much disposed to fear, may preserve some degree of cheerfulness; but what must be the solicitude of him who should be wandering, among the craggs and hollows, benighted, ignorant, and alone?

On our way to Armidel, we passed through Coriatachan, a place we had already visited and were eager to return to. However, we stayed so long at Talisker that much of our journey was completed in the evening's darkness. Even when traveling almost without light through empty solitude, if there’s a guide you can trust, someone not overly prone to fear can maintain a bit of cheerfulness. But what must it be like for someone wandering among the rocks and valleys, caught in the dark, lost, and alone?

The fictions of the Gothick romances were not so remote from credibility as they are now thought.  In the full prevalence of the feudal institution, when violence desolated the world, and every baron lived in a fortress, forests and castles were regularly succeeded by each other, and the adventurer might very suddenly pass from the gloom of woods, or the ruggedness of moors, to seats of plenty, gaiety, and magnificence.  Whatever is imaged in the wildest tale, if giants, dragons, and enchantment be excepted, would be felt by him, who, wandering in the mountains without a guide, or upon the sea without a pilot, should be carried amidst his terror and uncertainty, to the hospitality and elegance of Raasay or Dunvegan.

The stories of Gothic romances were not as far-fetched as people think now. Back when feudalism was dominant, and violence ravaged the world, every lord lived in a fortress. Forests and castles often replaced one another, and an adventurer could quickly move from the dark woods or rough moors to places filled with abundance, joy, and splendor. Anything imagined in the wildest tale, except for giants, dragons, and magic, could be experienced by someone who, lost in the mountains without a guide or at sea without a navigator, was swept away in fear and uncertainty to the hospitality and elegance of Raasay or Dunvegan.

To Coriatachan at last we came, and found ourselves welcomed as before.  Here we staid two days, and made such inquiries as curiosity suggested.  The house was filled with company, among whom Mr. Macpherson and his sister distinguished themselves by their politeness and accomplishments.  By him we were invited to Ostig, a house not far from Armidel, where we might easily hear of a boat, when the weather would suffer us to leave the Island.

At last, we arrived at Coriatachan and were welcomed just like before. We stayed here for two days and asked all the questions our curiosity brought up. The house was full of guests, and among them, Mr. Macpherson and his sister stood out for their politeness and skills. He invited us to Ostig, a house not far from Armidel, where we could easily find out about a boat when the weather allowed us to leave the Island.

OSTIG IN SKY

At Ostig, of which Mr. Macpherson is minister, we were entertained for some days, then removed to Armidel, where we finished our observations on the island of Sky.

At Ostig, where Mr. Macpherson is the minister, we stayed for a few days, then moved to Armidel, where we completed our observations on the island of Skye.

As this Island lies in the fifty-seventh degree, the air cannot be supposed to have much warmth.  The long continuance of the sun above the horizon, does indeed sometimes produce great heat in northern latitudes; but this can only happen in sheltered places, where the atmosphere is to a certain degree stagnant, and the same mass of air continues to receive for many hours the rays of the sun, and the vapours of the earth.  Sky lies open on the west and north to a vast extent of ocean, and is cooled in the summer by perpetual ventilation, but by the same blasts is kept warm in winter.  Their weather is not pleasing.  Half the year is deluged with rain.  From the autumnal to the vernal equinox, a dry day is hardly known, except when the showers are suspended by a tempest.  Under such skies can be expected no great exuberance of vegetation.  Their winter overtakes their summer, and their harvest lies upon the ground drenched with rain.  The autumn struggles hard to produce some of our early fruits.  I gathered gooseberries in September; but they were small, and the husk was thick.

As this island is located at the fifty-seventh degree, the air isn't expected to be very warm. The long duration of sunlight above the horizon can sometimes create significant heat in northern areas, but this only occurs in sheltered spots where the atmosphere is somewhat stagnant, allowing the same body of air to receive the sun's rays and earth's moisture for many hours. To the west and north, the sky opens up to a vast ocean, which cools the area in summer with constant airflow, but those same winds keep it warm in winter. Their weather is not great. Half the year is soaked with rain. From the autumnal to the vernal equinox, it's rare to see a dry day, except when storms pause the downpours. With such skies, we can't expect lush vegetation. Their winter overtakes their summer, leaving their harvest soaked with rain. Autumn fights to bring forth some of our early fruits. I picked gooseberries in September, but they were small, and the skin was thick.

Their winter is seldom such as puts a full stop to the growth of plants, or reduces the cattle to live wholly on the surplusage of the summer.  In the year Seventy-one they had a severe season, remembered by the name of the Black Spring, from which the island has not yet recovered.  The snow lay long upon the ground, a calamity hardly known before.  Part of their cattle died for want, part were unseasonably sold to buy sustenance for the owners; and, what I have not read or heard of before, the kine that survived were so emaciated and dispirited, that they did not require the male at the usual time.  Many of the roebucks perished.

Their winters rarely stop plant growth or force cattle to rely entirely on leftover food from summer. In the year seventy-one, they experienced a harsh season known as the Black Spring, from which the island has yet to recover. Snow lingered on the ground for a long time, an event almost unheard of before. Some of their cattle died from starvation, while some were sold too early to provide food for their owners. What I've never read or heard before is that the surviving cows were so thin and depressed that they didn’t come into heat at the usual time. Many of the roebucks died as well.

The soil, as in other countries, has its diversities.  In some parts there is only a thin layer of earth spread upon a rock, which bears nothing but short brown heath, and perhaps is not generally capable of any better product.  There are many bogs or mosses of greater or less extent, where the soil cannot be supposed to want depth, though it is too wet for the plow.  But we did not observe in these any aquatick plants.  The vallies and the mountains are alike darkened with heath.  Some grass, however, grows here and there, and some happier spots of earth are capable of tillage.

The soil, like in other countries, has its differences. In some areas, there’s just a thin layer of dirt on top of rock, producing nothing but short brown heather, and it likely can’t support anything better. There are many bogs or wetlands, varying in size, where the soil seems deep enough, but it’s too wet for farming. However, we didn’t notice any aquatic plants in these areas. Both the valleys and the mountains are covered in heather. Some grass grows in patches, and there are a few more fertile spots of land that can be farmed.

Their agriculture is laborious, and perhaps rather feeble than unskilful.  Their chief manure is seaweed, which, when they lay it to rot upon the field, gives them a better crop than those of the Highlands.  They heap sea shells upon the dunghill, which in time moulder into a fertilising substance.  When they find a vein of earth where they cannot use it, they dig it up, and add it to the mould of a more commodious place.

Their farming is hard work, and it might be more weak than unskilled. Their main fertilizer is seaweed, which, when they let it rot in the field, produces a better crop than those in the Highlands. They stack seashells on the compost pile, which eventually breaks down into a nutrient-rich substance. When they discover a patch of soil that isn’t usable, they dig it up and mix it into the soil of a more suitable location.

Their corn grounds often lie in such intricacies among the craggs, that there is no room for the action of a team and plow.  The soil is then turned up by manual labour, with an instrument called a crooked spade, of a form and weight which to me appeared very incommodious, and would perhaps be soon improved in a country where workmen could be easily found and easily paid.  It has a narrow blade of iron fixed to a long and heavy piece of wood, which must have, about a foot and a half above the iron, a knee or flexure with the angle downwards.  When the farmer encounters a stone which is the great impediment of his operations, he drives the blade under it, and bringing the knee or angle to the ground, has in the long handle a very forcible lever.

Their cornfields are often so tangled among the rocky outcrops that there’s no room for a team and plow. The soil is then turned over by hand using a tool called a crooked spade, which to me seemed quite awkward and could probably be improved in a place where laborers are easy to find and pay. It has a narrow iron blade attached to a long, heavy piece of wood, which has a bend or angle about a foot and a half above the blade that points downward. When the farmer comes across a stone that significantly hinders his work, he drives the blade underneath it and, by bringing the bend down to the ground, uses the long handle as a powerful lever.

According to the different mode of tillage, farms are distinguished into long land and short land.  Long land is that which affords room for a plow, and short land is turned up by the spade.

According to the different methods of farming, farms are categorized into long land and short land. Long land is the type that allows for plowing, while short land is worked using a spade.

The grain which they commit to the furrows thus tediously formed, is either oats or barley.  They do not sow barley without very copious manure, and then they expect from it ten for one, an increase equal to that of better countries; but the culture is so operose that they content themselves commonly with oats; and who can relate without compassion, that after all their diligence they are to expect only a triple increase?  It is in vain to hope for plenty, when a third part of the harvest must be reserved for seed.

The grain they plant in the painstakingly prepared soil is either oats or barley. They don’t sow barley without a lot of manure, and they expect a tenfold return, which is comparable to the yields in more fertile regions; but the process is so labor-intensive that they usually settle for oats. Who can hear that after all their hard work they can only expect a threefold increase without feeling sympathy? It’s pointless to hope for abundance when a third of the harvest has to be kept for seed.

When their grain is arrived at the state which they must consider as ripeness, they do not cut, but pull the barley: to the oats they apply the sickle.  Wheel carriages they have none, but make a frame of timber, which is drawn by one horse with the two points behind pressing on the ground.  On this they sometimes drag home their sheaves, but often convey them home in a kind of open panier, or frame of sticks upon the horse’s back.

When their grain is ready, they don’t cut the barley; instead, they pull it. For the oats, they use a sickle. They don’t have wheelbarrows, but they make a wooden frame that one horse pulls, with the two ends dragging on the ground. They sometimes use this to bring their sheaves home, but often they carry them in a kind of open basket or frame of sticks on the horse's back.

Of that which is obtained with so much difficulty, nothing surely ought to be wasted; yet their method of clearing their oats from the husk is by parching them in the straw.  Thus with the genuine improvidence of savages, they destroy that fodder for want of which their cattle may perish.  From this practice they have two petty conveniences.  They dry the grain so that it is easily reduced to meal, and they escape the theft of the thresher.  The taste contracted from the fire by the oats, as by every other scorched substance, use must long ago have made grateful.  The oats that are not parched must be dried in a kiln.

Nothing that is earned with so much effort should be wasted; however, they clear their oats from the husk by roasting them in the straw. In their careless way, they waste fodder that their cattle might need to survive. This practice gives them two minor advantages. They dry the grain so it can be easily turned into meal, and they avoid the risk of theft by the thresher. The flavor of the oats, altered by the fire like any other burned substance, must have become acceptable over time. The oats that aren't roasted need to be dried in a kiln.

The barns of Sky I never saw.  That which Macleod of Raasay had erected near his house was so contrived, because the harvest is seldom brought home dry, as by perpetual perflation to prevent the mow from heating.

The barns of Sky I never saw. The one that Macleod of Raasay built near his house was designed that way because the harvest is rarely brought in dry, to constantly allow airflow and prevent the hay from heating up.

Of their gardens I can judge only from their tables.  I did not observe that the common greens were wanting, and suppose, that by choosing an advantageous exposition, they can raise all the more hardy esculent plants.  Of vegetable fragrance or beauty they are not yet studious.  Few vows are made to Flora in the Hebrides.

I can only assess their gardens based on their tables. I didn't notice any missing common greens, and I assume that by selecting a good spot, they can grow all the hardier edible plants. They aren't really focused on the fragrance or beauty of vegetables yet. There aren’t many offerings made to Flora in the Hebrides.

They gather a little hay, but the grass is mown late; and is so often almost dry and again very wet, before it is housed, that it becomes a collection of withered stalks without taste or fragrance; it must be eaten by cattle that have nothing else, but by most English farmers would be thrown away.

They collect some hay, but the grass is cut late; and it’s so often almost dry and then very wet before it’s stored, that it ends up a bunch of withered stalks with no taste or smell; it has to be eaten by cattle that have nothing else, but most English farmers would just throw it away.

In the Islands I have not heard that any subterraneous treasures have been discovered, though where there are mountains, there are commonly minerals.  One of the rocks in Col has a black vein, imagined to consist of the ore of lead; but it was never yet opened or essayed.  In Sky a black mass was accidentally picked up, and brought into the house of the owner of the land, who found himself strongly inclined to think it a coal, but unhappily it did not burn in the chimney.  Common ores would be here of no great value; for what requires to be separated by fire, must, if it were found, be carried away in its mineral state, here being no fewel for the smelting-house or forge.  Perhaps by diligent search in this world of stone, some valuable species of marble might be discovered.  But neither philosophical curiosity, nor commercial industry, have yet fixed their abode here, where the importunity of immediate want supplied but for the day, and craving on the morrow, has left little room for excursive knowledge or the pleasing fancies of distant profit.

In the Islands, I haven’t heard of any hidden treasures being found, even though mountains usually have minerals. One of the rocks in Col has a black vein that’s thought to be lead ore, but it’s never been opened or tested. In Skye, a black mass was accidentally picked up and taken into the owner’s house, who suspected it might be coal, but unfortunately, it didn’t burn in the fireplace. Common ores wouldn’t be very valuable here; anything that needs to be separated by fire would have to be taken away in its raw mineral form since there’s no fuel for a smelter or forge. With enough searching in this stony world, some valuable types of marble might be found. However, neither scientific curiosity nor commercial effort has really taken hold here, where the urgency of immediate needs is only met for a day, leaving little room for broader knowledge or the appealing ideas of future profit.

They have lately found a manufacture considerably lucrative.  Their rocks abound with kelp, a sea-plant, of which the ashes are melted into glass.  They burn kelp in great quantities, and then send it away in ships, which come regularly to purchase them.  This new source of riches has raised the rents of many maritime farms; but the tenants pay, like all other tenants, the additional rent with great unwillingness; because they consider the profits of the kelp as the mere product of personal labour, to which the landlord contributes nothing.  However, as any man may be said to give, what he gives the power of gaining, he has certainly as much right to profit from the price of kelp as of any thing else found or raised upon his ground.

They have recently discovered a highly profitable industry. Their shores are full of kelp, a sea plant, which they turn into ashes for glass production. They burn large amounts of kelp and then ship it out regularly to buyers. This new source of wealth has driven up rents for many coastal farms; however, tenants, like all others, are very reluctant to pay the extra rent because they believe the profits from kelp come purely from their own labor, with the landlord contributing nothing. Still, since anyone can be said to give the means to earn, the landlord certainly has just as much right to profit from the price of kelp as from anything else found or produced on his land.

This new trade has excited a long and eager litigation between Macdonald and Macleod, for a ledge of rocks, which, till the value of kelp was known, neither of them desired the reputation of possessing.

This new trade has sparked a lengthy and intense legal battle between Macdonald and Macleod over a ledge of rocks that neither of them wanted the reputation of owning until the value of kelp became known.

The cattle of Sky are not so small as is commonly believed.  Since they have sent their beeves in great numbers to southern marts, they have probably taken more care of their breed.  At stated times the annual growth of cattle is driven to a fair, by a general drover, and with the money, which he returns to the farmer, the rents are paid.

The cattle from Sky aren’t as small as most people think. Since they’ve sent a lot of their beef down to southern markets, they’ve probably been more careful about breeding. At certain times of the year, the annual cattle growth is taken to a fair by a drover, and with the money he brings back to the farmer, the rents are paid.

The price regularly expected, is from two to three pounds a head: there was once one sold for five pounds.  They go from the Islands very lean, and are not offered to the butcher, till they have been long fatted in English pastures.

The usual price is between two and three pounds each: there was one that sold for five pounds. They come from the Islands very thin and aren't offered to the butcher until they've been fattened for a while in English pastures.

Of their black cattle, some are without horns, called by the Scots humble cows, as we call a bee an humble bee, that wants a sting.  Whether this difference be specifick, or accidental, though we inquired with great diligence, we could not be informed.  We are not very sure that the bull is ever without horns, though we have been told, that such bulls there are.  What is produced by putting a horned and unhorned male and female together, no man has ever tried, that thought the result worthy of observation.

Some of their black cattle have no horns, which the Scots refer to as humble cows, similar to how we call a bee a humble bee if it doesn’t have a sting. We looked into whether this difference is a specific breed or just accidental, but we couldn't find out. We're not entirely sure if bulls can be hornless, even though we've heard that there are such bulls. No one has ever experimented with what happens when you breed a horned and a hornless male and female, as no one has thought the outcome was worth noting.

Their horses are, like their cows, of a moderate size.  I had no difficulty to mount myself commodiously by the favour of the gentlemen.  I heard of very little cows in Barra, and very little horses in Rum, where perhaps no care is taken to prevent that diminution of size, which must always happen, where the greater and the less copulate promiscuously, and the young animal is restrained from growth by penury of sustenance.

Their horses are, like their cows, a moderate size. I had no trouble getting comfortable in the saddle thanks to the gentlemen's help. I heard there's not many cows in Barra, and not many horses in Rum, where maybe no effort is made to stop the decrease in size that always happens when larger and smaller animals breed together, and the young are held back from growing due to lack of food.

The goat is the general inhabitant of the earth, complying with every difference of climate, and of soil.  The goats of the Hebrides are like others: nor did I hear any thing of their sheep, to be particularly remarked.

The goat is a common creature found all over the world, adapting to every type of climate and soil. The goats of the Hebrides are just like any others; I didn’t hear anything special about their sheep.

In the penury of these malignant regions, nothing is left that can be converted to food.  The goats and the sheep are milked like the cows.  A single meal of a goat is a quart, and of a sheep a pint.  Such at least was the account, which I could extract from those of whom I am not sure that they ever had inquired.

In the poverty of these harsh areas, there's nothing left that can be turned into food. The goats and sheep are milked just like cows. A single meal from a goat provides a quart, while from a sheep it’s a pint. At least that’s what I gathered from those who I’m not sure ever bothered to find out.

The milk of goats is much thinner than that of cows, and that of sheep is much thicker.  Sheeps milk is never eaten before it is boiled: as it is thick, it must be very liberal of curd, and the people of St. Kilda form it into small cheeses.

The milk from goats is much thinner than cow's milk, and sheep's milk is much thicker. Sheep's milk is never consumed before it is boiled; since it is thick, it yields a lot of curd, and the people of St. Kilda turn it into small cheeses.

The stags of the mountains are less than those of our parks, or forests, perhaps not bigger than our fallow deer.  Their flesh has no rankness, nor is inferiour in flavour to our common venison.  The roebuck I neither saw nor tasted.  These are not countries for a regular chase.  The deer are not driven with horns and hounds.  A sportsman, with his gun in his hand, watches the animal, and when he has wounded him, traces him by the blood.

The stag population in the mountains is smaller than in our parks or forests, maybe no bigger than our fallow deer. Their meat isn’t gamey and tastes just as good as our regular venison. I didn't see or taste the roebuck. These aren’t places for a traditional hunt. The deer aren’t chased by horns and hounds. A hunter, with his gun in hand, observes the animal and, once he has wounded it, follows its trail by the blood.

They have a race of brinded greyhounds, larger and stronger than those with which we course hares, and those are the only dogs used by them for the chase.

They have a breed of brindled greyhounds that are larger and stronger than the ones we use for hunting hares, and those are the only dogs they use for the chase.

Man is by the use of fire-arms made so much an overmatch for other animals, that in all countries, where they are in use, the wild part of the creation sensibly diminishes.  There will probably not be long, either stags or roebucks in the Islands.  All the beasts of chase would have been lost long ago in countries well inhabited, had they not been preserved by laws for the pleasure of the rich.

Humans, with the use of firearms, have become so much more powerful than other animals that in every country where they are used, the wild part of nature noticeably declines. Soon enough, there will likely be no stags or roebucks left in the Islands. All game animals would have disappeared long ago in populous areas if they hadn't been protected by laws for the enjoyment of the wealthy.

There are in Sky neither rats nor mice, but the weasel is so frequent, that he is heard in houses rattling behind chests or beds, as rats in England.  They probably owe to his predominance that they have no other vermin; for since the great rat took possession of this part of the world, scarce a ship can touch at any port, but some of his race are left behind.  They have within these few years began to infest the isle of Col, where being left by some trading vessel, they have increased for want of weasels to oppose them.

In Sky, there are neither rats nor mice, but weasels are so common that you can hear them scurrying around behind chests or beds, just like rats do in England. They likely have no other pests because of the weasels' dominance; since the big rat took over this part of the world, hardly any ship that docks at a port leaves without a few of its kind behind. Recently, they have started to invade the isle of Col, where they were left behind by a trading vessel and have thrived due to the lack of weasels to compete with them.

The inhabitants of Sky, and of the other Islands, which I have seen, are commonly of the middle stature, with fewer among them very tall or very short, than are seen in England, or perhaps, as their numbers are small, the chances of any deviation from the common measure are necessarily few.  The tallest men that I saw are among those of higher rank.  In regions of barrenness and scarcity, the human race is hindered in its growth by the same causes as other animals.

The people of Sky and the other Islands I've seen are usually of average height, with fewer very tall or very short individuals than you find in England. Maybe it’s because their population is small, so there are fewer chances for significant variations in height. The tallest men I noticed were from the upper classes. In harsh and scarce environments, people's growth is limited by the same factors that affect other animals.

The ladies have as much beauty here as in other places, but bloom and softness are not to be expected among the lower classes, whose faces are exposed to the rudeness of the climate, and whose features are sometimes contracted by want, and sometimes hardened by the blasts.  Supreme beauty is seldom found in cottages or work-shops, even where no real hardships are suffered.  To expand the human face to its full perfection, it seems necessary that the mind should co-operate by placidness of content, or consciousness of superiority.

The women here are just as beautiful as anywhere else, but you can't expect to see blooming skin and softness among the lower classes. Their faces are often roughened by the harsh climate, and sometimes their features show signs of poverty or are toughened by the wind. True beauty is rarely found in cottages or workshops, even when people aren’t facing real hardships. It seems that for the human face to reach its full potential, the mind needs to contribute with a sense of calm contentment or awareness of being above one’s circumstances.

Their strength is proportionate to their size, but they are accustomed to run upon rough ground, and therefore can with great agility skip over the bog, or clamber the mountain.  For a campaign in the wastes of America, soldiers better qualified could not have been found.  Having little work to do, they are not willing, nor perhaps able to endure a long continuance of manual labour, and are therefore considered as habitually idle.

Their strength matches their size, but they're used to running on rough terrain, so they can easily leap over swamps or climb mountains. For a campaign in the rugged areas of America, they couldn't have found better-suited soldiers. Since they have little work to do, they're not eager, nor maybe even capable, of putting up with long periods of manual labor, which is why they're seen as generally lazy.

Having never been supplied with those accommodations, which life extensively diversified with trades affords, they supply their wants by very insufficient shifts, and endure many inconveniences, which a little attention would easily relieve.  I have seen a horse carrying home the harvest on a crate.  Under his tail was a stick for a crupper, held at the two ends by twists of straw.  Hemp will grow in their islands, and therefore ropes may be had.  If they wanted hemp, they might make better cordage of rushes, or perhaps of nettles, than of straw.

Having never had access to the resources that various trades provide, they meet their needs through inadequate solutions and put up with many inconveniences that could be easily fixed with a bit of attention. I’ve seen a horse bringing home the harvest on a crate. A stick served as a crupper under its tail, held on both ends by twisted straw. Hemp can grow on their islands, so they can get ropes. If they needed hemp, they could make better cordage from rushes or maybe even from nettles rather than just using straw.

Their method of life neither secures them perpetual health, nor exposes them to any particular diseases.  There are physicians in the Islands, who, I believe, all practise chirurgery, and all compound their own medicines.

Their way of life doesn't guarantee them constant health, nor does it make them particularly prone to any specific diseases. There are doctors in the Islands who, I believe, all perform surgery and prepare their own medicines.

It is generally supposed, that life is longer in places where there are few opportunities of luxury; but I found no instance here of extraordinary longevity.  A cottager grows old over his oaten cakes, like a citizen at a turtle feast.  He is indeed seldom incommoded by corpulence.  Poverty preserves him from sinking under the burden of himself, but he escapes no other injury of time.  Instances of long life are often related, which those who hear them are more willing to credit than examine.  To be told that any man has attained a hundred years, gives hope and comfort to him who stands trembling on the brink of his own climacterick.

People generally believe that life is longer in places where there are few luxuries, but I didn’t find any examples of extraordinary longevity here. A farmer ages over his oat cakes just like a city dweller at a fancy feast. He is rarely troubled by being overweight. Poverty actually keeps him from being overwhelmed by his own weight, but he doesn’t escape other effects of aging. Stories of long life are often shared, and listeners are more eager to believe them than to investigate. Hearing that someone has lived to be a hundred gives hope and comfort to those who are nervously facing their own old age.

Length of life is distributed impartially to very different modes of life in very different climates; and the mountains have no greater examples of age and health than the low lands, where I was introduced to two ladies of high quality; one of whom, in her ninety-fourth year, presided at her table with the full exercise of all her powers; and the other has attained her eighty-fourth, without any diminution of her vivacity, and with little reason to accuse time of depredations on her beauty.

Length of life is granted equally to various lifestyles in different climates; and the mountains don't have better examples of age and health than the lowlands, where I met two distinguished ladies; one of whom, in her ninety-fourth year, hosted her table with all her faculties fully intact; and the other has reached eighty-four, still full of energy, with little reason to blame time for any loss of her beauty.

In the Islands, as in most other places, the inhabitants are of different rank, and one does not encroach here upon another.  Where there is no commerce nor manufacture, he that is born poor can scarcely become rich; and if none are able to buy estates, he that is born to land cannot annihilate his family by selling it.  This was once the state of these countries.  Perhaps there is no example, till within a century and half, of any family whose estate was alienated otherwise than by violence or forfeiture.  Since money has been brought amongst them, they have found, like others, the art of spending more than they receive; and I saw with grief the chief of a very ancient clan, whose Island was condemned by law to be sold for the satisfaction of his creditors.

In the Islands, like in most other places, the people have different social statuses, and they don't step on each other's toes. Where there isn’t any trade or industry, someone born poor can hardly get rich; and if no one can afford to buy land, someone born with land can’t wipe out their family by selling it. This used to be the situation in these countries. There likely hasn't been an example in the last hundred and fifty years of any family losing their estate except through violence or seizure. Since money has come into their lives, they've discovered, just like everyone else, how to spend more than they earn; and I sadly witnessed the leader of a very old clan whose Island was legally ordered to be sold to pay off his debts.

The name of highest dignity is Laird, of which there are in the extensive Isle of Sky only three, Macdonald, Macleod, and Mackinnon.  The Laird is the original owner of the land, whose natural power must be very great, where no man lives but by agriculture; and where the produce of the land is not conveyed through the labyrinths of traffick, but passes directly from the hand that gathers it to the mouth that eats it.  The Laird has all those in his power that live upon his farms.  Kings can, for the most part, only exalt or degrade.  The Laird at pleasure can feed or starve, can give bread, or withold it.  This inherent power was yet strengthened by the kindness of consanguinity, and the reverence of patriarchal authority.  The Laird was the father of the Clan, and his tenants commonly bore his name.  And to these principles of original command was added, for many ages, an exclusive right of legal jurisdiction.

The highest title is Laird, and there are only three on the vast Isle of Skye: Macdonald, Macleod, and Mackinnon. The Laird is the original landowner, whose influence is significant in a place where people survive primarily through farming; the crops don’t go through complicated trade routes but go straight from the person who harvests them to the person who consumes them. The Laird has authority over everyone who works on his farms. Kings mostly have the power to elevate or demote. The Laird can easily choose to provide food or deny it, can offer bread or refuse it. This inherent power is further enhanced by family ties and the respect of patriarchal leadership. The Laird was considered the father of the Clan, and his tenants usually carried his name. Additionally, for many generations, he held exclusive legal rights over his land.

This multifarious, and extensive obligation operated with force scarcely credible.  Every duty, moral or political, was absorbed in affection and adherence to the Chief.  Not many years have passed since the clans knew no law but the Laird’s will.  He told them to whom they should be friends or enemies, what King they should obey, and what religion they should profess.

This diverse and far-reaching obligation had an almost unbelievable power. Every moral or political duty was wrapped up in love and loyalty to the Chief. It wasn't long ago that the clans recognized no law other than the Laird's wishes. He decided who they should befriend or oppose, which King they should follow, and what religion they should practice.

When the Scots first rose in arms against the succession of the house of Hanover, Lovat, the Chief of the Frasers, was in exile for a rape.  The Frasers were very numerous, and very zealous against the government.  A pardon was sent to Lovat.  He came to the English camp, and the clan immediately deserted to him.

When the Scots first took up arms against the takeover by the House of Hanover, Lovat, the Chief of the Frasers, was in exile for a crime. The Frasers were quite numerous and very passionate against the government. A pardon was sent to Lovat. He came to the English camp, and the clan quickly deserted to him.

Next in dignity to the Laird is the Tacksman; a large taker or lease-holder of land, of which he keeps part, as a domain, in his own hand, and lets part to under tenants.  The Tacksman is necessarily a man capable of securing to the Laird the whole rent, and is commonly a collateral relation.  These tacks, or subordinate possessions, were long considered as hereditary, and the occupant was distinguished by the name of the place at which he resided.  He held a middle station, by which the highest and the lowest orders were connected.  He paid rent and reverence to the Laird, and received them from the tenants.  This tenure still subsists, with its original operation, but not with the primitive stability.  Since the islanders, no longer content to live, have learned the desire of growing rich, an ancient dependent is in danger of giving way to a higher bidder, at the expense of domestick dignity and hereditary power.  The stranger, whose money buys him preference, considers himself as paying for all that he has, and is indifferent about the Laird’s honour or safety.  The commodiousness of money is indeed great; but there are some advantages which money cannot buy, and which therefore no wise man will by the love of money be tempted to forego.

Next in rank to the Laird is the Tacksman; a significant tenant or leaseholder of land, who keeps part of it as his own estate while renting out the rest to others. The Tacksman must be someone who can ensure that the Laird receives the full rent and is often a family relation. These leases, or subordinate holdings, were traditionally seen as hereditary, and the occupant was known by the name of the place where they lived. He occupied a middle position, connecting the upper and lower classes. He paid rent and respect to the Laird and received it from the tenants. This arrangement still exists, operating in its original way, but it’s not as stable as it once was. Since the islanders, no longer satisfied with just getting by, have developed a desire to become wealthy, the traditional dependence is at risk of being overshadowed by higher bidders, forsaking local dignity and hereditary power. The outsider, whose money grants them preference, sees their wealth as a payment for everything they possess and cares little for the Laird’s honor or safety. The power of money is certainly significant; however, there are some benefits that money cannot buy, which no wise person would be tempted to sacrifice for the sake of wealth.

I have found in the hither parts of Scotland, men not defective in judgment or general experience, who consider the Tacksman as a useless burden of the ground, as a drone who lives upon the product of an estate, without the right of property, or the merit of labour, and who impoverishes at once the landlord and the tenant.  The land, say they, is let to the Tacksman at sixpence an acre, and by him to the tenant at ten-pence.  Let the owner be the immediate landlord to all the tenants; if he sets the ground at eight-pence, he will increase his revenue by a fourth part, and the tenant’s burthen will be diminished by a fifth.

I have found in the northern parts of Scotland, men who are not lacking in judgment or experience, that see the Tacksman as a useless drain on the land, like a drone living off the produce of an estate without owning anything or contributing labor, which ultimately hurts both the landlord and the tenant. They say the land is rented to the Tacksman for sixpence an acre, and he then charges the tenant tenpence. If the owner becomes the direct landlord to all the tenants, and rents the land for eightpence, he could increase his income by a quarter, while reducing the tenant's burden by a fifth.

Those who pursue this train of reasoning, seem not sufficiently to inquire whither it will lead them, nor to know that it will equally shew the propriety of suppressing all wholesale trade, of shutting up the shops of every man who sells what he does not make, and of extruding all whose agency and profit intervene between the manufacturer and the consumer.  They may, by stretching their understandings a little wider, comprehend, that all those who by undertaking large quantities of manufacture, and affording employment to many labourers, make themselves considered as benefactors to the publick, have only been robbing their workmen with one hand, and their customers with the other.  If Crowley had sold only what he could make, and all his smiths had wrought their own iron with their own hammers, he would have lived on less, and they would have sold their work for more.  The salaries of superintendents and clerks would have been partly saved, and partly shared, and nails been sometimes cheaper by a farthing in a hundred.  But then if the smith could not have found an immediate purchaser, he must have deserted his anvil; if there had by accident at any time been more sellers than buyers, the workmen must have reduced their profit to nothing, by underselling one another; and as no great stock could have been in any hand, no sudden demand of large quantities could have been answered and the builder must have stood still till the nailer could supply him.

Those who follow this line of thinking seem not to consider where it will take them, nor do they realize that it would justify shutting down all wholesale trade, closing the shops of anyone who sells what they don't produce, and cutting out anyone whose role and profit come between the manufacturer and the consumer. They might, if they expanded their understanding a bit, see that those who take on large amounts of production and provide jobs for many workers, while being seen as public benefactors, are actually taking from their workers with one hand and their customers with the other. If Crowley had only sold what he could make, and all his blacksmiths had forged their own iron with their own tools, he would have made do with less, and they would have been able to sell their work for more. The salaries of managers and clerks would have been partly saved and partly shared, and nails might have occasionally been cheaper by a farthing per hundred. But then, if the blacksmith couldn't find a buyer right away, he would have to leave his anvil; if there happened to be more sellers than buyers at any time, the workers would have to lower their profits to nothing by undercutting each other; and since no large stock could be held, any sudden demand for large quantities could not be met, and the builder would have to wait until the nail maker could supply him.

According to these schemes, universal plenty is to begin and end in universal misery.  Hope and emulation will be utterly extinguished; and as all must obey the call of immediate necessity, nothing that requires extensive views, or provides for distant consequences will ever be performed.

According to these plans, universal abundance will start and finish with universal suffering. Hope and ambition will be completely snuffed out; and since everyone has to respond to immediate needs, nothing that requires long-term thinking or prepares for future outcomes will ever happen.

To the southern inhabitants of Scotland, the state of the mountains and the islands is equally unknown with that of Borneo or Sumatra: Of both they have only heard a little, and guess the rest.  They are strangers to the language and the manners, to the advantages and wants of the people, whose life they would model, and whose evils they would remedy.

To the people living in southern Scotland, the condition of the mountains and the islands is just as unfamiliar as that of Borneo or Sumatra: they have only heard a little about both and can only guess the rest. They are not familiar with the language and customs, nor with the benefits and needs of the people whose lives they want to shape and whose problems they aim to fix.

Nothing is less difficult than to procure one convenience by the forfeiture of another.  A soldier may expedite his march by throwing away his arms.  To banish the Tacksman is easy, to make a country plentiful by diminishing the people, is an expeditious mode of husbandry; but little abundance, which there is nobody to enjoy, contributes little to human happiness.

Nothing is easier than getting one convenience at the cost of another. A soldier can speed up his march by tossing away his weapons. It's simple to get rid of the Tacksman, and reducing the population to make a country wealthier is a quick way of farming; however, having a lot of resources that no one is around to enjoy doesn't really add to human happiness.

As the mind must govern the hands, so in every society the man of intelligence must direct the man of labour.  If the Tacksmen be taken away, the Hebrides must in their present state be given up to grossness and ignorance; the tenant, for want of instruction, will be unskilful, and for want of admonition will be negligent.  The Laird in these wide estates, which often consist of islands remote from one another, cannot extend his personal influence to all his tenants; and the steward having no dignity annexed to his character, can have little authority among men taught to pay reverence only to birth, and who regard the Tacksman as their hereditary superior; nor can the steward have equal zeal for the prosperity of an estate profitable only to the Laird, with the Tacksman, who has the Laird’s income involved in his own.

As the mind must guide the hands, so in every society, the intelligent person must lead the worker. If the Tacksmen are removed, the Hebrides will be left in a state of ignorance and coarseness; the tenant, lacking guidance, will be unskilled, and without encouragement, will be careless. The Laird, overseeing these vast estates, which often include islands far apart, cannot exert his influence over all his tenants. The steward, lacking status, has little authority among people who only respect those of noble birth and see the Tacksman as their hereditary leader; nor can the steward care as much for the prosperity of an estate that only benefits the Laird, unlike the Tacksman, who has the Laird’s income tied to his own.

The only gentlemen in the Islands are the Lairds, the Tacksmen, and the Ministers, who frequently improve their livings by becoming farmers.  If the Tacksmen be banished, who will be left to impart knowledge, or impress civility?  The Laird must always be at a distance from the greater part of his lands; and if he resides at all upon them, must drag his days in solitude, having no longer either a friend or a companion; he will therefore depart to some more comfortable residence, and leave the tenants to the wisdom and mercy of a factor.

The only gentlemen in the Islands are the Lairds, the Tacksmen, and the Ministers, who often boost their income by becoming farmers. If the Tacksmen are sent away, who will be left to share knowledge or promote civility? The Laird is usually far away from most of his lands, and if he does live on them, he spends his days in isolation, having neither friend nor companion; so he will likely move to a more comfortable home and leave the tenants to the care and judgment of a factor.

Of tenants there are different orders, as they have greater or less stock.  Land is sometimes leased to a small fellowship, who live in a cluster of huts, called a Tenants Town, and are bound jointly and separately for the payment of their rent.  These, I believe, employ in the care of their cattle, and the labour of tillage, a kind of tenants yet lower; who having a hut with grass for a certain number of cows and sheep, pay their rent by a stipulated quantity of labour.

There are different types of tenants, depending on how much livestock they have. Sometimes, land is rented to a small group of people who live together in huts known as a Tenants Town, and they are jointly and individually responsible for paying their rent. I think these tenants hire another group, who are even lower on the scale, to take care of their cattle and help with farming. These lower-tier tenants live in a hut with enough grass for a certain number of cows and sheep and pay their rent by providing a set amount of labor.

The condition of domestick servants, or the price of occasional labour, I do not know with certainty.  I was told that the maids have sheep, and are allowed to spin for their own clothing; perhaps they have no pecuniary wages, or none but in very wealthy families.  The state of life, which has hitherto been purely pastoral, begins now to be a little variegated with commerce; but novelties enter by degrees, and till one mode has fully prevailed over the other, no settled notion can be formed.

I’m not sure about the situation of domestic servants or the pay for occasional work. I heard that the maids have sheep and can spin their own clothes; maybe they don’t get paid at all, or only in very wealthy households. The lifestyle, which has mostly been pastoral until now, is starting to mix in some commerce; but changes come slowly, and until one way takes over completely, no clear understanding can be established.

Such is the system of insular subordination, which, having little variety, cannot afford much delight in the view, nor long detain the mind in contemplation.  The inhabitants were for a long time perhaps not unhappy; but their content was a muddy mixture of pride and ignorance, an indifference for pleasures which they did not know, a blind veneration for their chiefs, and a strong conviction of their own importance.

Such is the system of isolated subordination, which, with little variety, doesn't offer much enjoyment in the view, nor can it keep the mind engaged for long. The people were probably not unhappy for a long time; however, their contentment was a muddled mix of pride and ignorance, indifference to pleasures they were unaware of, blind respect for their leaders, and a strong belief in their own significance.

Their pride has been crushed by the heavy hand of a vindictive conqueror, whose seventies have been followed by laws, which, though they cannot be called cruel, have produced much discontent, because they operate upon the surface of life, and make every eye bear witness to subjection.  To be compelled to a new dress has always been found painful.

Their pride has been shattered by the harsh rule of a vengeful conqueror, whose reign has been marked by laws that, while not overtly cruel, have created significant dissatisfaction, as they affect everyday life and force everyone to witness their own subjugation. Being forced into a new way of dressing has always been painful.

Their Chiefs being now deprived of their jurisdiction, have already lost much of their influence; and as they gradually degenerate from patriarchal rulers to rapacious landlords, they will divest themselves of the little that remains.

Their leaders, now stripped of their authority, have already lost a lot of their influence; and as they slowly shift from being caring rulers to greedy landlords, they will shed the little that is left.

That dignity which they derived from an opinion of their military importance, the law, which disarmed them, has abated.  An old gentleman, delighting himself with the recollection of better days, related, that forty years ago, a Chieftain walked out attended by ten or twelve followers, with their arms rattling.  That animating rabble has now ceased.  The Chief has lost his formidable retinue; and the Highlander walks his heath unarmed and defenceless, with the peaceable submission of a French peasant or English cottager.

The dignity they used to have from their military significance has diminished because of the law that disarmed them. An old man, reminiscing about better days, shared that forty years ago, a Chieftain would walk out with ten or twelve followers, their weapons clanking. That lively group no longer exists. The Chief has lost his impressive entourage, and now the Highlander roams his land unarmed and defenseless, showing the same peaceful submission as a French peasant or an English villager.

Their ignorance grows every day less, but their knowledge is yet of little other use than to shew them their wants.  They are now in the period of education, and feel the uneasiness of discipline, without yet perceiving the benefit of instruction.

Their ignorance diminishes every day, but their knowledge is still of little use other than to highlight their needs. They are currently in a phase of education and feel the discomfort of discipline, without yet realizing the benefits of instruction.

The last law, by which the Highlanders are deprived of their arms, has operated with efficacy beyond expectation.  Of former statutes made with the same design, the execution had been feeble, and the effect inconsiderable.  Concealment was undoubtedly practised, and perhaps often with connivance.  There was tenderness, or partiality, on one side, and obstinacy on the other.  But the law, which followed the victory of Culloden, found the whole nation dejected and intimidated; informations were given without danger, and without fear, and the arms were collected with such rigour, that every house was despoiled of its defence.

The last law, which takes away the Highlanders' weapons, has been more effective than anyone expected. Previous laws aimed at the same goal were poorly enforced and had little impact. People were definitely hiding their weapons, often with some level of complicity from others. There was leniency on one side and stubbornness on the other. However, the law that came after the victory at Culloden found the entire nation feeling defeated and scared; reports were made without fear, and the weapons were gathered so thoroughly that every home was stripped of its defenses.

To disarm part of the Highlands, could give no reasonable occasion of complaint.  Every government must be allowed the power of taking away the weapon that is lifted against it.  But the loyal clans murmured, with some appearance of justice, that after having defended the King, they were forbidden for the future to defend themselves; and that the sword should be forfeited, which had been legally employed.  Their case is undoubtedly hard, but in political regulations, good cannot be complete, it can only be predominant.

To disarm part of the Highlands could provide no reasonable grounds for complaint. Every government must have the authority to take away the weapons raised against it. But the loyal clans complained, with some justification, that after defending the King, they were now forbidden from defending themselves and that the sword they had legally used should be taken away. Their situation is certainly difficult, but in political matters, good can never be perfect; it can only be the dominant force.

Whether by disarming a people thus broken into several tribes, and thus remote from the seat of power, more good than evil has been produced, may deserve inquiry.  The supreme power in every community has the right of debarring every individual, and every subordinate society from self-defence, only because the supreme power is able to defend them; and therefore where the governor cannot act, he must trust the subject to act for himself.  These Islands might be wasted with fire and sword before their sovereign would know their distress.  A gang of robbers, such as has been lately found confederating themselves in the Highlands, might lay a wide region under contribution.  The crew of a petty privateer might land on the largest and most wealthy of the Islands, and riot without control in cruelty and waste.  It was observed by one of the Chiefs of Sky, that fifty armed men might, without resistance ravage the country.  Laws that place the subjects in such a state, contravene the first principles of the compact of authority: they exact obedience, and yield no protection.

Whether disarming a people divided into several tribes and distant from the center of power has led to more good than harm is worth examining. The supreme authority in any community has the right to prevent every individual and every subordinate group from defending themselves simply because it can protect them; therefore, when the ruler cannot act, they must allow the subjects to fend for themselves. These Islands could be devastated by fire and sword before their ruler would even be aware of their plight. A band of thieves, like the ones recently found banding together in the Highlands, could extort a large area. A crew of a small privateer could land on the largest and richest of the Islands and wreak havoc with no consequences. One of the Chiefs of Skye noted that fifty armed men could plunder the land without facing any resistance. Laws that put subjects in such a position go against the fundamental principles of the authority agreement: they demand obedience without providing any protection.

It affords a generous and manly pleasure to conceive a little nation gathering its fruits and tending its herds with fearless confidence, though it lies open on every side to invasion, where, in contempt of walls and trenches, every man sleeps securely with his sword beside him; where all on the first approach of hostility came together at the call to battle, as at a summons to a festal show; and committing their cattle to the care of those whom age or nature has disabled, engage the enemy with that competition for hazard and for glory, which operate in men that fight under the eye of those, whose dislike or kindness they have always considered as the greatest evil or the greatest good.

It brings a strong and bold pleasure to imagine a small nation enjoying its harvests and taking care of its livestock with complete confidence, even though it is vulnerable to invasion from all sides. Here, without fearing walls or trenches, every person sleeps peacefully with their sword by their side. When danger approaches, everyone comes together at the call to arms, as if it's an invitation to a festive event. They leave their livestock in the care of those who are too old or unable to fight while they face the enemy, fueled by a desire for risk and glory, driven by the presence of those whose approval or disapproval they have always seen as the greatest benefit or the greatest threat.

This was, in the beginning of the present century, the state of the Highlands.  Every man was a soldier, who partook of national confidence, and interested himself in national honour.  To lose this spirit, is to lose what no small advantage will compensate.

This was, at the start of this century, the situation in the Highlands. Every man was a soldier who shared in the national pride and cared about the nation's honor. Losing this spirit means losing something that no small benefit can make up for.

It may likewise deserve to be inquired, whether a great nation ought to be totally commercial? whether amidst the uncertainty of human affairs, too much attention to one mode of happiness may not endanger others? whether the pride of riches must not sometimes have recourse to the protection of courage? and whether, if it be necessary to preserve in some part of the empire the military spirit, it can subsist more commodiously in any place, than in remote and unprofitable provinces, where it can commonly do little harm, and whence it may be called forth at any sudden exigence?

It might also be worth asking whether a great nation should be entirely focused on commerce. Could paying too much attention to one way of finding happiness put others at risk, especially given the unpredictability of life? Does the pride that comes with wealth sometimes need the support of courage? And if it's important to maintain a military spirit in parts of the empire, wouldn’t it be more practical to keep it in distant and less valuable provinces, where it’s unlikely to cause much harm, but can be called upon when needed?

It must however be confessed, that a man, who places honour only in successful violence, is a very troublesome and pernicious animal in time of peace; and that the martial character cannot prevail in a whole people, but by the diminution of all other virtues.  He that is accustomed to resolve all right into conquest, will have very little tenderness or equity.  All the friendship in such a life can be only a confederacy of invasion, or alliance of defence.  The strong must flourish by force, and the weak subsist by stratagem.

It must be acknowledged, however, that a person who values honor only in successful violence is a very troublesome and harmful presence during peacetime; and that a martial mentality cannot dominate an entire society without diminishing all other virtues. Someone who tends to equate everything just with conquest will have very little compassion or fairness. Any friendships in such a life can only be partnerships for aggression or alliances for protection. The strong thrive through force, while the weak survive through cunning.

Till the Highlanders lost their ferocity, with their arms, they suffered from each other all that malignity could dictate, or precipitance could act.  Every provocation was revenged with blood, and no man that ventured into a numerous company, by whatever occasion brought together, was sure of returning without a wound.  If they are now exposed to foreign hostilities, they may talk of the danger, but can seldom feel it.  If they are no longer martial, they are no longer quarrelsome.  Misery is caused for the most part, not by a heavy crush of disaster, but by the corrosion of less visible evils, which canker enjoyment, and undermine security.  The visit of an invader is necessarily rare, but domestick animosities allow no cessation.

Until the Highlanders lost their intensity, with their weapons, they inflicted upon each other all the malice that could be imagined or acted upon in haste. Every slight was met with violence, and no one who entered a large group, no matter how they came together, was guaranteed to leave without injury. If they are now facing threats from outside, they may discuss the danger, but rarely feel it. If they are no longer warlike, they are also no longer prone to fighting. Misery usually arises not from a serious blow of disaster, but from the gradual decay of less visible troubles, which spoil enjoyment and weaken security. The arrival of an invader is necessarily infrequent, but internal conflicts never cease.

The abolition of the local jurisdictions, which had for so many ages been exercised by the chiefs, has likewise its evil and its good.  The feudal constitution naturally diffused itself into long ramifications of subordinate authority.  To this general temper of the government was added the peculiar form of the country, broken by mountains into many subdivisions scarcely accessible but to the natives, and guarded by passes, or perplexed with intricacies, through which national justice could not find its way.

The removal of local authority, which had been in the hands of the chiefs for many years, has both its drawbacks and its benefits. The feudal system naturally spread into various layers of subordinate power. On top of this general government style, the unique layout of the country—divided by mountains into many areas that are difficult to access for anyone but the locals, and protected by mountain passes or complicated routes—made it hard for national justice to reach everyone.

The power of deciding controversies, and of punishing offences, as some such power there must always be, was intrusted to the Lairds of the country, to those whom the people considered as their natural judges.  It cannot be supposed that a rugged proprietor of the rocks, unprincipled and unenlightened, was a nice resolver of entangled claims, or very exact in proportioning punishment to offences.  But the more he indulged his own will, the more he held his vassals in dependence.  Prudence and innocence, without the favour of the Chief, conferred no security; and crimes involved no danger, when the judge was resolute to acquit.

The power to settle disputes and punish wrongdoings, as there must always be some authority for that, was given to the local Lairds, who the people viewed as their natural judges. It’s hard to believe that a rough and uneducated landowner would be good at resolving complicated claims or fair in meting out punishment. However, the more he acted on his own desires, the more he kept his vassals dependent on him. Being careful and innocent didn’t guarantee safety without the Chief’s approval, and crimes carried little risk when the judge was determined to let offenders go free.

When the chiefs were men of knowledge and virtue, the convenience of a domestick judicature was great.  No long journies were necessary, nor artificial delays could be practised; the character, the alliances, and interests of the litigants were known to the court, and all false pretences were easily detected.  The sentence, when it was past, could not be evaded; the power of the Laird superseded formalities, and justice could not be defeated by interest or stratagem.

When the leaders were knowledgeable and virtuous, having a local court was really beneficial. There were no long travels required, and no unnecessary delays could be used; the court already knew the reputation, connections, and interests of the parties involved, making it easy to spot any dishonesty. Once a decision was made, it couldn’t be avoided; the authority of the leader took precedence over formalities, and justice couldn’t be undermined by personal gain or tricks.

I doubt not but that since the regular judges have made their circuits through the whole country, right has been every where more wisely, and more equally distributed; the complaint is, that litigation is grown troublesome, and that the magistrates are too few, and therefore often too remote for general convenience.

I have no doubt that since the regular judges have traveled throughout the country, justice has been distributed more wisely and equally everywhere; the complaint is that lawsuits have become burdensome, and there aren’t enough magistrates, which makes them often too far away for people's convenience.

Many of the smaller Islands have no legal officer within them.  I once asked, If a crime should be committed, by what authority the offender could be seized? and was told, that the Laird would exert his right; a right which he must now usurp, but which surely necessity must vindicate, and which is therefore yet exercised in lower degrees, by some of the proprietors, when legal processes cannot be obtained.

Many of the smaller islands don’t have a legal officer on them. I once asked, if a crime were to happen, what authority would apprehend the offender? I was told that the Laird would exercise his right; a right he would have to take by force, but necessity has to validate it. This is still done, albeit to a lesser extent, by some of the landowners when legal processes are unavailable.

In all greater questions, however, there is now happily an end to all fear or hope from malice or from favour.  The roads are secure in those places through which, forty years ago, no traveller could pass without a convoy.  All trials of right by the sword are forgotten, and the mean are in as little danger from the powerful as in other places.  No scheme of policy has, in any country, yet brought the rich and poor on equal terms into courts of judicature.  Perhaps experience, improving on experience, may in time effect it.

In all major issues, thankfully, there's no longer any fear or hope from spite or favoritism. The roads are safe in areas where, forty years ago, no traveler could go without an escort. All disputes settled by violence are bygone, and the vulnerable face as little threat from the powerful as anywhere else. No political strategy has yet managed to bring the wealthy and the poor to equal standing in courts. Maybe over time, continued experience will make that happen.

Those who have long enjoyed dignity and power, ought not to lose it without some equivalent.  There was paid to the Chiefs by the publick, in exchange for their privileges, perhaps a sum greater than most of them had ever possessed, which excited a thirst for riches, of which it shewed them the use.  When the power of birth and station ceases, no hope remains but from the prevalence of money.  Power and wealth supply the place of each other.  Power confers the ability of gratifying our desire without the consent of others.  Wealth enables us to obtain the consent of others to our gratification.  Power, simply considered, whatever it confers on one, must take from another.  Wealth enables its owner to give to others, by taking only from himself.  Power pleases the violent and proud: wealth delights the placid and the timorous.  Youth therefore flies at power, and age grovels after riches.

Those who have long enjoyed dignity and power shouldn't lose it without something in return. The Chiefs received a payment from the public for their privileges, which was probably more than most of them had ever had, sparking a desire for wealth by showing them its value. When the power of birth and status fades, the only hope left comes from the dominance of money. Power and wealth can replace each other. Power allows us to satisfy our desires without needing others' approval, while wealth lets us get others' approval for our satisfaction. Power, by its very nature, takes away from someone else what it gives to one person. Wealth allows its owner to give to others while only taking from themselves. Power appeals to the aggressive and proud, while wealth attracts the calm and timid. So, the young chase power, while the old seek wealth.

The Chiefs, divested of their prerogatives, necessarily turned their thoughts to the improvement of their revenues, and expect more rent, as they have less homage.  The tenant, who is far from perceiving that his condition is made better in the same proportion, as that of his landlord is made worse, does not immediately see why his industry is to be taxed more heavily than before.  He refuses to pay the demand, and is ejected; the ground is then let to a stranger, who perhaps brings a larger stock, but who, taking the land at its full price, treats with the Laird upon equal terms, and considers him not as a Chief, but as a trafficker in land.  Thus the estate perhaps is improved, but the clan is broken.

The Chiefs, stripped of their powers, naturally shifted their focus to increasing their income and expected higher rents as they received less respect. The tenant, who fails to see that his situation improves in direct relation to the landlord's decline, doesn’t understand why he should be taxed more heavily than before. He refuses to meet the demand and gets kicked out; the land is then rented to a stranger, who might bring more resources but negotiates with the landlord on equal footing, viewing him not as a Chief but as a businessman. So, the estate may get better, but the clan is fragmented.

It seems to be the general opinion, that the rents have been raised with too much eagerness.  Some regard must be paid to prejudice.  Those who have hitherto paid but little, will not suddenly be persuaded to pay much, though they can afford it.  As ground is gradually improved, and the value of money decreases, the rent may be raised without any diminution of the farmer’s profits: yet it is necessary in these countries, where the ejection of a tenant is a greater evil, than in more populous places, to consider not merely what the land will produce, but with what ability the inhabitant can cultivate it.  A certain stock can allow but a certain payment; for if the land be doubled, and the stock remains the same, the tenant becomes no richer.  The proprietors of the Highlands might perhaps often increase their income, by subdividing the farms, and allotting to every occupier only so many acres as he can profitably employ, but that they want people.

It seems to be the general opinion that rents have been raised too eagerly. Some consideration needs to be given to bias. Those who have previously paid very little won't suddenly be convinced to pay much more, even if they can afford it. As land improves over time and the value of money goes down, rent may be increased without reducing the farmer's profits. However, in these areas, where evicting a tenant is a bigger issue than in more populated regions, it's important to consider not only what the land can produce but also the ability of the tenant to manage it. A certain amount of livestock can only allow for a certain payment; if the land doubles but the livestock remains the same, the tenant doesn't become any wealthier. The landowners in the Highlands might often increase their income by subdividing the farms and giving each tenant just as many acres as they can effectively use, but they lack people.

There seems now, whatever be the cause, to be through a great part of the Highlands a general discontent.  That adherence, which was lately professed by every man to the chief of his name, has now little prevalence; and he that cannot live as he desires at home, listens to the tale of fortunate islands, and happy regions, where every man may have land of his own, and eat the product of his labour without a superior.

There seems to be a widespread feeling of discontent throughout much of the Highlands, regardless of the reason. The loyalty that everyone recently expressed to their clan chief is now fading. Those who can’t live as they wish at home are drawn to stories of prosperous islands and blissful places where everyone can own land and enjoy the fruits of their work without being ruled by anyone.

Those who have obtained grants of American lands, have, as is well known, invited settlers from all quarters of the globe; and among other places, where oppression might produce a wish for new habitations, their emissaries would not fail to try their persuasions in the Isles of Scotland, where at the time when the clans were newly disunited from their Chiefs, and exasperated by unprecedented exactions, it is no wonder that they prevailed.

Those who have received grants of American land have, as you probably know, encouraged settlers from all over the world to come. Among other places where people faced oppression and wanted to find new homes, their agents definitely tried to persuade those in the Isles of Scotland. At a time when the clans had just become separated from their leaders and were angered by unusual demands, it's not surprising that they succeeded.

Whether the mischiefs of emigration were immediately perceived, may be justly questioned.  They who went first, were probably such as could best be spared; but the accounts sent by the earliest adventurers, whether true or false, inclined many to follow them; and whole neighbourhoods formed parties for removal; so that departure from their native country is no longer exile.  He that goes thus accompanied, carries with him all that makes life pleasant.  He sits down in a better climate, surrounded by his kindred and his friends: they carry with them their language, their opinions, their popular songs, and hereditary merriment: they change nothing but the place of their abode; and of that change they perceive the benefit.

Whether the issues of emigration were immediately recognized is a fair question. Those who left first were probably the ones who could be best spared; however, the reports sent back by the initial adventurers, whether accurate or not, encouraged many to follow them, leading entire neighborhoods to form groups to relocate. As a result, leaving their home country no longer feels like exile. Those who travel this way take with them everything that makes life enjoyable. They settle in a better climate, surrounded by their family and friends: they bring along their language, their views, their popular songs, and their traditional joyfulness. They change nothing but their place of residence, and they see the benefits of that change.

This is the real effect of emigration, if those that go away together settle on the same spot, and preserve their ancient union.  But some relate that these adventurous visitants of unknown regions, after a voyage passed in dreams of plenty and felicity, are dispersed at last upon a Sylvan wilderness, where their first years must be spent in toil, to clear the ground which is afterwards to be tilled, and that the whole effect of their undertakings is only more fatigue and equal scarcity.

This is the true impact of emigration: when those who leave together settle in the same place and maintain their bond. However, some say that these daring travelers of unknown lands, after a journey filled with hopes of abundance and happiness, end up scattered in a wilderness, where their early years are spent working hard to clear the land that will eventually be farmed. Ultimately, the outcome of their efforts is just more exhaustion and consistent lack of resources.

Both accounts may be suspected.  Those who are gone will endeavour by every art to draw others after them; for as their numbers are greater, they will provide better for themselves.  When Nova Scotia was first peopled, I remember a letter, published under the character of a New Planter, who related how much the climate put him in mind of Italy.  Such intelligence the Hebridians probably receive from their transmarine correspondents.  But with equal temptations of interest, and perhaps with no greater niceness of veracity, the owners of the Islands spread stories of American hardships to keep their people content at home.

Both accounts might be questionable. Those who have left will try in every way to entice others to join them; since their numbers are larger, they will take better care of themselves. When Nova Scotia was first settled, I remember a letter published by someone identifying as a New Planter, who mentioned how much the climate reminded him of Italy. The Hebridians likely receive similar updates from their overseas contacts. However, with the same temptations of self-interest, and perhaps with no more concern for the truth, the island owners spread tales of hardships in America to keep their people satisfied at home.

Some method to stop this epidemick desire of wandering, which spreads its contagion from valley to valley, deserves to be sought with great diligence.  In more fruitful countries, the removal of one only makes room for the succession of another: but in the Hebrides, the loss of an inhabitant leaves a lasting vacuity; for nobody born in any other parts of the world will choose this country for his residence, and an Island once depopulated will remain a desert, as long as the present facility of travel gives every one, who is discontented and unsettled, the choice of his abode.

Some way to stop this overwhelming desire to wander, which spreads its influence from valley to valley, needs to be thoroughly explored. In more prosperous areas, the loss of one person creates space for another to take their place: but in the Hebrides, losing an inhabitant leaves a significant emptiness; because no one born elsewhere will choose to live here, and an island that becomes depopulated will stay deserted, as long as the ease of travel allows anyone who is unhappy and restless to pick where they want to live.

Let it be inquired, whether the first intention of those who are fluttering on the wing, and collecting a flock that they may take their flight, be to attain good, or to avoid evil.  If they are dissatisfied with that part of the globe, which their birth has allotted them, and resolve not to live without the pleasures of happier climates; if they long for bright suns, and calm skies, and flowery fields, and fragrant gardens, I know not by what eloquence they can be persuaded, or by what offers they can be hired to stay.

Let’s ask whether the main goal of those who are eager to leave and gather a group for their journey is to seek something good or to escape something bad. If they’re unhappy with the place they were born in and decide they can’t live without the pleasures of better climates; if they yearn for sunny days, clear skies, blooming fields, and fragrant gardens, I don’t know what words or deals could convince them to stay.

But if they are driven from their native country by positive evils, and disgusted by ill-treatment, real or imaginary, it were fit to remove their grievances, and quiet their resentment; since, if they have been hitherto undutiful subjects, they will not much mend their principles by American conversation.

But if they are forced out of their home country by serious problems, and fed up with mistreatment, whether real or imagined, it would be right to address their issues and calm their anger; because, if they have been disobedient subjects so far, talking to them about America isn’t likely to change their views much.

To allure them into the army, it was thought proper to indulge them in the continuance of their national dress.  If this concession could have any effect, it might easily be made.  That dissimilitude of appearance, which was supposed to keep them distinct from the rest of the nation, might disincline them from coalescing with the Pensylvanians, or people of Connecticut.  If the restitution of their arms will reconcile them to their country, let them have again those weapons, which will not be more mischievous at home than in the Colonies.  That they may not fly from the increase of rent, I know not whether the general good does not require that the landlords be, for a time, restrained in their demands, and kept quiet by pensions proportionate to their loss.

To attract them to the army, it was considered reasonable to let them continue wearing their national dress. If this concession could have any impact, it could easily be arranged. That difference in appearance, which was thought to keep them separate from the rest of the nation, might discourage them from joining up with the people of Pennsylvania or Connecticut. If returning their weapons will help them feel at home in their country, let them have those arms back, which won’t be more dangerous here than in the Colonies. To prevent them from leaving due to rising rents, I wonder if the greater good doesn't require that landlords be temporarily limited in what they can charge and supported with pensions that match their losses.

To hinder insurrection, by driving away the people, and to govern peaceably, by having no subjects, is an expedient that argues no great profundity of politicks.  To soften the obdurate, to convince the mistaken, to mollify the resentful, are worthy of a statesman; but it affords a legislator little self-applause to consider, that where there was formerly an insurrection, there is now a wilderness.

To prevent rebellion by chasing away the people and to rule peacefully by having no subjects shows a lack of political insight. Changing the hard-hearted, convincing the misled, and calming the angry are truly the work of a statesman; however, for a legislator, there’s not much to take pride in when they realize that where there once was an uprising, there is now just desolation.

It has been a question often agitated without solution, why those northern regions are now so thinly peopled, which formerly overwhelmed with their armies the Roman empire.  The question supposes what I believe is not true, that they had once more inhabitants than they could maintain, and overflowed only because they were full.

It’s a question that’s often been debated without a clear answer: why are those northern regions now so sparsely populated, when they once overran the Roman Empire with their armies? The question assumes, what I believe isn’t true, that they once had more people than they could support and overflowed only because they were at capacity.

This is to estimate the manners of all countries and ages by our own.  Migration, while the state of life was unsettled, and there was little communication of intelligence between distant places, was among the wilder nations of Europe, capricious and casual.  An adventurous projector heard of a fertile coast unoccupied, and led out a colony; a chief of renown for bravery, called the young men together, and led them out to try what fortune would present.  When Cæsar was in Gaul, he found the Helvetians preparing to go they knew not whither, and put a stop to their motions.  They settled again in their own country, where they were so far from wanting room, that they had accumulated three years provision for their march.

This is to evaluate the customs of all countries and eras based on our own. Migration, while life was unstable and there was little communication between far-off places, was unpredictable and random among the more primitive nations of Europe. An enterprising leader would hear about an unoccupied, fertile coastline and would lead a group of settlers; a well-known chief would gather the young men and take them out to see what opportunities they could find. When Caesar was in Gaul, he encountered the Helvetians who were preparing to leave for a destination they didn’t even know, and he halted their movements. They returned to their homeland, where they were so far from needing space that they had stockpiled three years’ worth of supplies for their journey.

The religion of the North was military; if they could not find enemies, it was their duty to make them: they travelled in quest of danger, and willingly took the chance of Empire or Death.  If their troops were numerous, the countries from which they were collected are of vast extent, and without much exuberance of people great armies may be raised where every man is a soldier.  But their true numbers were never known.  Those who were conquered by them are their historians, and shame may have excited them to say, that they were overwhelmed with multitudes.  To count is a modern practice, the ancient method was to guess; and when numbers are guessed they are always magnified.

The North's religion was all about warfare; if they couldn’t find enemies, it was their duty to create them. They ventured out looking for danger, willingly risking both conquest and death. If their forces were large, the regions they came from were vast, and with a sparse population, massive armies could be formed where every man was a soldier. But their actual numbers were never truly known. Those who were defeated by them recorded their histories, and shame may have pushed them to claim they were overwhelmed by hordes. Counting is a modern practice; in ancient times, people estimated, and whenever estimates were made, the numbers were always exaggerated.

Thus England has for several years been filled with the atchievements of seventy thousand Highlanders employed in America.  I have heard from an English officer, not much inclined to favour them, that their behaviour deserved a very high degree of military praise; but their number has been much exaggerated.  One of the ministers told me, that seventy thousand men could not have been found in all the Highlands, and that more than twelve thousand never took the field.  Those that went to the American war, went to destruction.  Of the old Highland regiment, consisting of twelve hundred, only seventy-six survived to see their country again.

Thus, for several years, England has been filled with the achievements of seventy thousand Highlanders who served in America. An English officer, who wasn't particularly inclined to support them, told me that their behavior deserved a high level of military praise; however, their numbers have been greatly exaggerated. One of the ministers mentioned that there couldn't have been seventy thousand men in all the Highlands and that more than twelve thousand never actually took to the battlefield. Those who went to the American war were basically heading for their doom. Out of the old Highland regiment of twelve hundred, only seventy-six survived to return to their homeland.

The Gothick swarms have at least been multiplied with equal liberality.  That they bore no great proportion to the inhabitants, in whose countries they settled, is plain from the paucity of northern words now found in the provincial languages.  Their country was not deserted for want of room, because it was covered with forests of vast extent; and the first effect of plenitude of inhabitants is the destruction of wood.  As the Europeans spread over America the lands are gradually laid naked.

The Gothic groups have at least increased in number just as freely. It's clear that they didn't make up a significant portion of the local populations where they settled, as seen from the few northern words that remain in the regional languages. Their territory wasn't abandoned due to a lack of space, because it was filled with vast forests; and the first impact of having many people is the clearing of woods. Just like when Europeans spread across America, the lands are slowly becoming bare.

I would not be understood to say, that necessity had never any part in their expeditions.  A nation, whose agriculture is scanty or unskilful, may be driven out by famine.  A nation of hunters may have exhausted their game.  I only affirm that the northern regions were not, when their irruptions subdued the Romans, overpeopled with regard to their real extent of territory, and power of fertility.  In a country fully inhabited, however afterward laid waste, evident marks will remain of its former populousness.  But of Scandinavia and Germany, nothing is known but that as we trace their state upwards into antiquity, their woods were greater, and their cultivated ground was less.

I want to clarify that necessity was not absent from their expeditions. A nation with poor or insufficient agriculture may be pushed out by famine. A hunting society might run out of game. I’m simply stating that when their invasions overwhelmed the Romans, the northern regions were not overpopulated given their actual land size and fertility. In a fully populated country, even after it’s devastated, clear signs of its previous population will still be visible. But for Scandinavia and Germany, all we know as we look back into history is that their forests were larger and their farmland smaller.

That causes were different from want of room may produce a general disposition to seek another country is apparent from the present conduct of the Highlanders, who are in some places ready to threaten a total secession.  The numbers which have already gone, though like other numbers they may be magnified, are very great, and such as if they had gone together and agreed upon any certain settlement, might have founded an independent government in the depths of the western continent.  Nor are they only the lowest and most indigent; many men of considerable wealth have taken with them their train of labourers and dependants; and if they continue the feudal scheme of polity, may establish new clans in the other hemisphere.

The fact that different issues from a lack of space might lead people to want to move to another country is clear from the current actions of the Highlanders, who in some areas are threatening to leave altogether. The number of people who have already left, although it may be exaggerated like other figures, is significant enough that if they had all gone together and agreed on a specific settlement, they could have established an independent government in the heart of the western continent. It’s not just the poorest and neediest; many wealthy individuals have brought along their workers and dependents. If they continue with their feudal system, they could create new clans in the other hemisphere.

That the immediate motives of their desertion must be imputed to their landlords, may be reasonably concluded, because some Lairds of more prudence and less rapacity have kept their vassals undiminished.  From Raasa only one man had been seduced, and at Col there was no wish to go away.

That the immediate reasons for their desertion can be attributed to their landlords is a reasonable conclusion since some landowners who are more careful and less greedy have kept their tenants intact. From Raasa, only one person was tempted to leave, and at Col, there was no desire to depart.

The traveller who comes hither from more opulent countries, to speculate upon the remains of pastoral life, will not much wonder that a common Highlander has no strong adherence to his native soil; for of animal enjoyments, or of physical good, he leaves nothing that he may not find again wheresoever he may be thrown.

The traveler who comes here from wealthier countries to observe the remnants of rural life won't be surprised that an ordinary Highlander doesn't feel a strong connection to his homeland. In terms of physical pleasures or good living, he has nothing that he can't find again wherever he ends up.

The habitations of men in the Hebrides may be distinguished into huts and houses.  By a house, I mean a building with one story over another; by a hut, a dwelling with only one floor.  The Laird, who formerly lived in a castle, now lives in a house; sometimes sufficiently neat, but seldom very spacious or splendid.  The Tacksmen and the Ministers have commonly houses.  Wherever there is a house, the stranger finds a welcome, and to the other evils of exterminating Tacksmen may be added the unavoidable cessation of hospitality, or the devolution of too heavy a burden on the Ministers.

The homes in the Hebrides can be categorized as huts and houses. By house, I mean a building with multiple stories; by hut, I refer to a single-story dwelling. The Laird, who used to live in a castle, now resides in a house that is sometimes tidy but rarely very large or impressive. The Tacksmen and the Ministers usually have houses. Wherever there's a house, visitors are welcomed, and alongside the other problems caused by the Tacksmen's eradication, there’s the inevitable decline of hospitality or an overwhelming burden placed on the Ministers.

Of the houses little can be said.  They are small, and by the necessity of accumulating stores, where there are so few opportunities of purchase, the rooms are very heterogeneously filled.  With want of cleanliness it were ingratitude to reproach them.  The servants having been bred upon the naked earth, think every floor clean, and the quick succession of guests, perhaps not always over-elegant, does not allow much time for adjusting their apartments.

Of the houses, not much can be said. They are small, and due to the need to stock up on supplies, since there are so few places to buy things, the rooms are filled with a mix of items. It would be unfair to criticize them for being unclean. The servants, having grown up in very basic conditions, consider every floor clean, and the rapid turnover of guests, who might not always be particularly refined, doesn’t leave much time for tidying up their spaces.

Huts are of many gradations; from murky dens, to commodious dwellings.

Huts come in many varieties, from dark and cramped spaces to spacious homes.

The wall of a common hut is always built without mortar, by a skilful adaptation of loose stones.  Sometimes perhaps a double wall of stones is raised, and the intermediate space filled with earth.  The air is thus completely excluded.  Some walls are, I think, formed of turfs, held together by a wattle, or texture of twigs.  Of the meanest huts, the first room is lighted by the entrance, and the second by the smoke hole.  The fire is usually made in the middle.  But there are huts, or dwellings of only one story, inhabited by gentlemen, which have walls cemented with mortar, glass windows, and boarded floors.  Of these all have chimneys, and some chimneys have grates.

The walls of a typical hut are usually built without mortar, using a clever arrangement of loose stones. Sometimes, a double wall of stones is built, with the space in between filled with dirt. This completely seals off the air. Some walls, I believe, are made of turf, held together with a framework of twigs. In the simplest huts, the first room gets light from the entrance, while the second room is lit by the smoke hole. The fire is usually in the center. However, there are also single-story huts, occupied by wealthier individuals, which have walls made with mortar, glass windows, and wooden floors. All of these have chimneys, and some chimneys even have grates.

The house and the furniture are not always nicely suited.  We were driven once, by missing a passage, to the hut of a gentleman, where, after a very liberal supper, when I was conducted to my chamber, I found an elegant bed of Indian cotton, spread with fine sheets.  The accommodation was flattering; I undressed myself, and felt my feet in the mire.  The bed stood upon the bare earth, which a long course of rain had softened to a puddle.

The house and the furniture don’t always match well. Once, we ended up at a gentleman's hut after missing our turn. After a generous dinner, when I was shown to my room, I found a beautiful bed made with Indian cotton and nice sheets. The setup was impressive, but when I undressed, I felt my feet sinking into the mud. The bed was right on the bare ground, which had turned into a puddle from the rain.

In pastoral countries the condition of the lowest rank of people is sufficiently wretched.  Among manufacturers, men that have no property may have art and industry, which make them necessary, and therefore valuable.  But where flocks and corn are the only wealth, there are always more hands than work, and of that work there is little in which skill and dexterity can be much distinguished.  He therefore who is born poor never can be rich.  The son merely occupies the place of the father, and life knows nothing of progression or advancement.

In rural areas, the situation for the poorest people is pretty miserable. Among factory workers, those without property can possess skills and hard work, which makes them essential and valuable. But where livestock and crops are the only sources of wealth, there are always more workers than jobs, and the available work doesn't really require much skill or expertise. So, someone born into poverty will likely never become wealthy. The son simply takes over the father's role, and life offers no real opportunity for progress or advancement.

The petty tenants, and labouring peasants, live in miserable cabins, which afford them little more than shelter from the storms.  The Boor of Norway is said to make all his own utensils.  In the Hebrides, whatever might be their ingenuity, the want of wood leaves them no materials.  They are probably content with such accommodations as stones of different forms and sizes can afford them.

The small tenants and working peasants live in run-down cabins that barely protect them from the elements. It's said that the farmer in Norway makes all his own tools. In the Hebrides, no matter how creative they might be, the lack of wood leaves them without materials. They likely make do with whatever arrangements they can create using stones of various shapes and sizes.

Their food is not better than their lodging.  They seldom taste the flesh of land animals; for here are no markets.  What each man eats is from his own stock.  The great effect of money is to break property into small parts.  In towns, he that has a shilling may have a piece of meat; but where there is no commerce, no man can eat mutton but by killing a sheep.

Their food isn't any better than their lodging. They hardly get to eat land animals because there are no markets here. What each person eats comes from their own supplies. The big impact of money is to divide property into smaller bits. In towns, someone with a shilling can buy a piece of meat; but where there's no trade, no one can eat mutton without killing a sheep.

Fish in fair weather they need not want; but, I believe, man never lives long on fish, but by constraint; he will rather feed upon roots and berries.

Fish in good weather are not hard to come by; however, I believe that a person can't live on fish alone for long without struggle; they'd prefer to eat roots and berries instead.

The only fewel of the Islands is peat.  Their wood is all consumed, and coal they have not yet found.  Peat is dug out of the marshes, from the depth of one foot to that of six.  That is accounted the best which is nearest the surface.  It appears to be a mass of black earth held together by vegetable fibres.  I know not whether the earth be bituminous, or whether the fibres be not the only combustible part; which, by heating the interposed earth red hot, make a burning mass.  The heat is not very strong nor lasting.  The ashes are yellowish, and in a large quantity.  When they dig peat, they cut it into square pieces, and pile it up to dry beside the house.  In some places it has an offensive smell.  It is like wood charked for the smith.  The common method of making peat fires, is by heaping it on the hearth; but it burns well in grates, and in the best houses is so used.

The only fuel available on the Islands is peat. Their wood resources are all used up, and they haven't found any coal yet. Peat is extracted from the marshes, typically between one and six feet deep. The best quality is the stuff that's closest to the surface. It looks like a mass of black earth held together by plant fibers. I'm not sure if the earth is bituminous or if the fibers are the only flammable part; they might heat the surrounding earth until it glows red, creating a burning mass. The heat is not very strong or long-lasting. The ashes are yellowish and in large amounts. When they harvest peat, they cut it into square pieces and stack it to dry next to the house. In some areas, it has a foul smell, similar to wood charred for blacksmithing. The usual way to make peat fires is by stacking it on the hearth, but it burns well in grates too, and in nicer homes, that's how it's used.

The common opinion is, that peat grows again where it has been cut; which, as it seems to be chiefly a vegetable substance, is not unlikely to be true, whether known or not to those who relate it.

The general belief is that peat regenerates where it has been cut; which, since it mainly consists of plant material, is likely true regardless of whether those who share this idea are aware of it.

There are water mills in Sky and Raasa; but where they are too far distant, the house-wives grind their oats with a quern, or hand-mill, which consists of two stones, about a foot and a half in diameter; the lower is a little convex, to which the concavity of the upper must be fitted.  In the middle of the upper stone is a round hole, and on one side is a long handle.  The grinder sheds the corn gradually into the hole with one hand, and works the handle round with the other.  The corn slides down the convexity of the lower stone, and by the motion of the upper is ground in its passage.  These stones are found in Lochabar.

There are water mills in Sky and Raasa; but where they are too far away, the housewives grind their oats with a quern, or hand mill, which consists of two stones about a foot and a half in diameter. The lower stone is slightly curved, so the upper stone fits into it. In the center of the upper stone is a round hole, and on one side, there’s a long handle. The person grinding pours the grain gradually into the hole with one hand while turning the handle with the other. The grain slides down the curve of the lower stone and gets ground as it moves through. These stones can be found in Lochaber.

The Islands afford few pleasures, except to the hardy sportsman, who can tread the moor and climb the mountain.  The distance of one family from another, in a country where travelling has so much difficulty, makes frequent intercourse impracticable.  Visits last several days, and are commonly paid by water; yet I never saw a boat furnished with benches, or made commodious by any addition to the first fabric.  Conveniences are not missed where they never were enjoyed.

The Islands offer few pleasures, except for the tough adventurer who can navigate the moors and scale the mountains. The significant distance between families in a place where traveling is so challenging makes regular visits impractical. Visits usually last several days and are often made by boat; however, I've never seen a boat equipped with benches or designed to be more comfortable than its original form. Convenience isn’t missed where it was never experienced.

The solace which the bagpipe can give, they have long enjoyed; but among other changes, which the last Revolution introduced, the use of the bagpipe begins to be forgotten.  Some of the chief families still entertain a piper, whose office was anciently hereditary.  Macrimmon was piper to Macleod, and Rankin to Maclean of Col.

The comfort that the bagpipe can provide has long been appreciated; however, due to various changes brought about by the last Revolution, the use of the bagpipe is starting to fade from memory. Some prominent families still keep a piper, a position that was once passed down through generations. Macrimmon served as the piper to Macleod, and Rankin was the piper for Maclean of Col.

The tunes of the bagpipe are traditional.  There has been in Sky, beyond all time of memory, a college of pipers, under the direction of Macrimmon, which is not quite extinct.  There was another in Mull, superintended by Rankin, which expired about sixteen years ago.  To these colleges, while the pipe retained its honour, the students of musick repaired for education.  I have had my dinner exhilarated by the bagpipe, at Armidale, at Dunvegan, and in Col.

The sounds of the bagpipe are traditional. There has always been, in Skye, a college of pipers, led by Macrimmon, which still exists, though it's not as prominent. There was another one in Mull, managed by Rankin, that disappeared about sixteen years ago. During the time when the bagpipe held its prestige, students of music sought their education at these colleges. I have enjoyed my meals accompanied by the bagpipe music in Armidale, Dunvegan, and Col.

The general conversation of the Islanders has nothing particular.  I did not meet with the inquisitiveness of which I have read, and suspect the judgment to have been rashly made.  A stranger of curiosity comes into a place where a stranger is seldom seen: he importunes the people with questions, of which they cannot guess the motive, and gazes with surprise on things which they, having had them always before their eyes, do not suspect of any thing wonderful.  He appears to them like some being of another world, and then thinks it peculiar that they take their turn to inquire whence he comes, and whither he is going.

The general conversations of the Islanders don't stand out. I didn't encounter the curiosity I had read about and suspect that the judgment was made too quickly. A curious stranger arrives in a place where they rarely see outsiders; he bombards the locals with questions they can't guess the reason for and looks in wonder at things they see every day and don’t find extraordinary. To them, he seems like someone from another world, and then he thinks it's strange that they want to know where he comes from and where he's heading.

The Islands were long unfurnished with instruction for youth, and none but the sons of gentlemen could have any literature.  There are now parochial schools, to which the lord of every manor pays a certain stipend.  Here the children are taught to read; but by the rule of their institution, they teach only English, so that the natives read a language which they may never use or understand.  If a parish, which often happens, contains several Islands, the school being but in one, cannot assist the rest.  This is the state of Col, which, however, is more enlightened than some other places; for the deficiency is supplied by a young gentleman, who, for his own improvement, travels every year on foot over the Highlands to the session at Aberdeen; and at his return, during the vacation, teaches to read and write in his native Island.

The Islands long lacked proper education for young people, and only the sons of gentlemen had access to any literature. Now, there are local schools funded by the lord of each manor. Children are taught to read there, but according to the school’s rules, they only teach English, meaning the locals read a language they might never use or fully understand. If a parish, which often happens, includes several Islands, the school in just one cannot help the others. This describes the situation in Col, which is, however, more advanced than some other places; this is because a young man, seeking his own education, travels every year on foot across the Highlands to attend sessions in Aberdeen, and during his time off, he teaches reading and writing in his home Island.

In Sky there are two grammar schools, where boarders are taken to be regularly educated.  The price of board is from three pounds, to four pounds ten shillings a year, and that of instruction is half a crown a quarter.  But the scholars are birds of passage, who live at school only in the summer; for in winter provisions cannot be made for any considerable number in one place.  This periodical dispersion impresses strongly the scarcity of these countries.

In Sky, there are two grammar schools that regularly take in boarders for education. The cost of boarding ranges from three pounds to four pounds ten shillings a year, and tuition is half a crown per term. However, the students are temporary, staying at school only during the summer since it’s not feasible to accommodate a large number of them in one place during winter. This seasonal migration highlights the scarcity in these regions.

Having heard of no boarding-school for ladies nearer than Inverness, I suppose their education is generally domestick.  The elder daughters of the higher families are sent into the world, and may contribute by their acquisitions to the improvement of the rest.

Having heard of no boarding school for girls closer than Inverness, I guess their education is usually done at home. The older daughters from wealthy families are sent out into society, and they can help improve things for the others with what they've learned.

Women must here study to be either pleasing or useful.  Their deficiencies are seldom supplied by very liberal fortunes.  A hundred pounds is a portion beyond the hope of any but the Laird’s daughter.  They do not indeed often give money with their daughters; the question is, How many cows a young lady will bring her husband.  A rich maiden has from ten to forty; but two cows are a decent fortune for one who pretends to no distinction.

Women here need to learn to be either attractive or helpful. Their shortcomings are rarely covered by generous wealth. A hundred pounds is a dowry that only the Laird’s daughter can expect. They don’t usually offer cash with their daughters; the main concern is how many cows a young woman will bring to her husband. A wealthy girl has anywhere from ten to forty, but two cows are a respectable dowry for someone who doesn’t claim to be special.

The religion of the Islands is that of the Kirk of Scotland.  The gentlemen with whom I conversed are all inclined to the English liturgy; but they are obliged to maintain the established Minister, and the country is too poor to afford payment to another, who must live wholly on the contribution of his audience.

The religion of the Islands is that of the Kirk of Scotland. The gentlemen I spoke with all prefer the English liturgy, but they have to support the established Minister, and the country is too poor to pay another, who would have to rely entirely on contributions from his audience.

They therefore all attend the worship of the Kirk, as often as a visit from their Minister, or the practicability of travelling gives them opportunity; nor have they any reason to complain of insufficient pastors; for I saw not one in the Islands, whom I had reason to think either deficient in learning, or irregular in life: but found several with whom I could not converse without wishing, as my respect increased, that they had not been Presbyterians.

They all go to church services whenever their minister visits or when it's possible for them to travel; they really have no reason to complain about having too few pastors. I didn’t come across a single one on the islands who I thought lacked knowledge or lived an improper life. Instead, I found several whom I respected so much that, as I got to know them better, I wished they weren't Presbyterians.

The ancient rigour of puritanism is now very much relaxed, though all are not yet equally enlightened.  I sometimes met with prejudices sufficiently malignant, but they were prejudices of ignorance.  The Ministers in the Islands had attained such knowledge as may justly be admired in men, who have no motive to study, but generous curiosity, or, what is still better, desire of usefulness; with such politeness as so narrow a circle of converse could not have supplied, but to minds naturally disposed to elegance.

The strictness of puritanism has loosened quite a bit, though not everyone is equally aware. I still encounter some pretty nasty prejudices, but they're rooted in ignorance. The Ministers in the Islands have gained knowledge that's truly impressive for those who have no reason to study except for a genuine curiosity, or even better, a desire to be helpful; along with a level of politeness that such a limited social circle couldn't have provided, but which comes naturally to those who appreciate elegance.

Reason and truth will prevail at last.  The most learned of the Scottish Doctors would now gladly admit a form of prayer, if the people would endure it.  The zeal or rage of congregations has its different degrees.  In some parishes the Lord’s Prayer is suffered: in others it is still rejected as a form; and he that should make it part of his supplication would be suspected of heretical pravity.

Reason and truth will ultimately win out. The most knowledgeable of the Scottish Doctors would now happily accept a form of prayer, if the people were open to it. The enthusiasm or anger of congregations varies greatly. In some parishes, the Lord’s Prayer is allowed; in others, it is still dismissed as a form, and anyone who included it in their prayers would be thought to have questionable beliefs.

The principle upon which extemporary prayer was originally introduced, is no longer admitted.  The Minister formerly, in the effusion of his prayer, expected immediate, and perhaps perceptible inspiration, and therefore thought it his duty not to think before what he should say.  It is now universally confessed, that men pray as they speak on other occasions, according to the general measure of their abilities and attainments.  Whatever each may think of a form prescribed by another, he cannot but believe that he can himself compose by study and meditation a better prayer than will rise in his mind at a sudden call; and if he has any hope of supernatural help, why may he not as well receive it when he writes as when he speaks?

The idea behind spontaneous prayer isn’t widely accepted anymore. In the past, the Minister expected to feel immediate and possibly noticeable inspiration while praying, which led him to believe he shouldn’t think about what he was going to say beforehand. Today, it’s commonly acknowledged that people pray like they speak on other occasions, using the same level of skill and experience they have. No matter what anyone thinks about a prayer format set by someone else, they can’t help but believe they can create a better prayer through careful thought and reflection than one that comes to mind on the spot; and if there’s any chance of receiving divine assistance, why shouldn’t they expect it while writing as well as when speaking?

In the variety of mental powers, some must perform extemporary prayer with much imperfection; and in the eagerness and rashness of contradictory opinions, if publick liturgy be left to the private judgment of every Minister, the congregation may often be offended or misled.

In the range of mental abilities, some people have to do spontaneous prayer with a lot of flaws; and due to the eagerness and impulsiveness of conflicting opinions, if public worship is left to the individual judgment of each minister, the congregation can often be upset or confused.

There is in Scotland, as among ourselves, a restless suspicion of popish machinations, and a clamour of numerous converts to the Romish religion.  The report is, I believe, in both parts of the Island equally false.  The Romish religion is professed only in Egg and Canna, two small islands, into which the Reformation never made its way.  If any missionaries are busy in the Highlands, their zeal entitles them to respect, even from those who cannot think favourably of their doctrine.

There is in Scotland, just like here, a constant suspicion of Catholic plots and a loud outcry about many people converting to Catholicism. I believe the report is equally false in both parts of the Island. Catholicism is only practiced in Egg and Canna, two small islands that the Reformation never reached. If any missionaries are active in the Highlands, their enthusiasm deserves respect, even from those who don’t view their beliefs positively.

The political tenets of the Islanders I was not curious to investigate, and they were not eager to obtrude.  Their conversation is decent and inoffensive.  They disdain to drink for their principles, and there is no disaffection at their tables.  I never heard a health offered by a Highlander that might not have circulated with propriety within the precincts of the King’s palace.

I wasn't interested in exploring the political beliefs of the Islanders, and they weren't keen on pushing their views onto me. Their conversations are respectful and polite. They refuse to drink for the sake of their principles, and there’s no tension at their tables. I never heard a toast from a Highlander that couldn't have been appropriately shared within the boundaries of the King’s palace.

Legal government has yet something of novelty to which they cannot perfectly conform.  The ancient spirit, that appealed only to the sword, is yet among them.  The tenant of Scalpa, an island belonging to Macdonald, took no care to bring his rent; when the landlord talked of exacting payment, he declared his resolution to keep his ground, and drive all intruders from the Island, and continued to feed his cattle as on his own land, till it became necessary for the Sheriff to dislodge him by violence.

Legal government still has some novelty that it can't fully adapt to. The ancient mindset, which only relied on force, still exists among them. The tenant of Scalpa, an island owned by Macdonald, didn't bother to pay his rent; when the landlord threatened to collect payment, he insisted on staying put and driving all trespassers off the island. He kept grazing his cattle as if it were his own land until it became necessary for the Sheriff to remove him by force.

The various kinds of superstition which prevailed here, as in all other regions of ignorance, are by the diligence of the Ministers almost extirpated.

The different types of superstition that existed here, like in all other areas of ignorance, have been nearly wiped out by the hard work of the Ministers.

Of Browny, mentioned by Martin, nothing has been heard for many years.  Browny was a sturdy Fairy; who, if he was fed, and kindly treated, would, as they said, do a great deal of work.  They now pay him no wages, and are content to labour for themselves.

Of Browny, mentioned by Martin, nothing has been heard for many years. Browny was a strong Fairy who, if he was well-fed and treated kindly, would, as they said, do a lot of work. They don't pay him anymore and are okay with doing the work themselves.

In Troda, within these three-and-thirty years, milk was put every Saturday for Greogach, or ‘the Old Man with the Long Beard.’  Whether Greogach was courted as kind, or dreaded as terrible, whether they meant, by giving him the milk, to obtain good, or avert evil, I was not informed.  The Minister is now living by whom the practice was abolished.

In Troda, over the past thirty-three years, milk was left out every Saturday for Greogach, or ‘the Old Man with the Long Beard.’ It was unclear if Greogach was viewed as friendly or feared as scary, whether people thought giving him the milk would bring them good luck or keep bad things away. The Minister who ended this practice is still alive.

They have still among them a great number of charms for the cure of different diseases; they are all invocations, perhaps transmitted to them from the times of popery, which increasing knowledge will bring into disuse.

They still have a large number of charms for curing various diseases; these are all invocations, possibly passed down from the days of Catholicism, which growing knowledge will eventually render obsolete.

They have opinions, which cannot be ranked with superstition, because they regard only natural effects.  They expect better crops of grain, by sowing their seed in the moon’s increase.  The moon has great influence in vulgar philosophy.  In my memory it was a precept annually given in one of the English Almanacks, ‘to kill hogs when the moon was increasing, and the bacon would prove the better in boiling.’

They have opinions that can't be compared to superstition, as they focus solely on natural results. They believe that by planting their seeds during the moon's waxing phase, they will have better grain yields. The moon has a significant impact in popular belief. I remember it being a yearly tip in one of the English Almanacs: ‘to slaughter pigs when the moon is waxing, and the bacon will turn out better when cooked.’

We should have had little claim to the praise of curiosity, if we had not endeavoured with particular attention to examine the question of the Second Sight.  Of an opinion received for centuries by a whole nation, and supposed to be confirmed through its whole descent, by a series of successive facts, it is desirable that the truth should be established, or the fallacy detected.

We wouldn't deserve much credit for our curiosity if we hadn't made a special effort to explore the question of Second Sight. As a belief held for centuries by an entire nation and thought to be backed by a long history of evidence, it’s important to determine the truth or uncover the misconception.

The Second Sight is an impression made either by the mind upon the eye, or by the eye upon the mind, by which things distant or future are perceived, and seen as if they were present.  A man on a journey far from home falls from his horse, another, who is perhaps at work about the house, sees him bleeding on the ground, commonly with a landscape of the place where the accident befalls him.  Another seer, driving home his cattle, or wandering in idleness, or musing in the sunshine, is suddenly surprised by the appearance of a bridal ceremony, or funeral procession, and counts the mourners or attendants, of whom, if he knows them, he relates the names, if he knows them not, he can describe the dresses.  Things distant are seen at the instant when they happen.  Of things future I know not that there is any rule for determining the time between the Sight and the event.

The Second Sight is a perception created either by the mind affecting the eye, or by the eye affecting the mind, allowing someone to see distant or future events as if they were happening right now. A man traveling far from home might fall off his horse, while another person, perhaps doing chores around the house, sees him bleeding on the ground, often with an image of the location where the accident occurs. Another person, tending to his cattle, wandering idly, or daydreaming in the sun, may suddenly see a vision of a wedding or a funeral procession, and he counts the mourners or guests, naming those he knows, or describing the outfits of those he doesn’t recognize. Distant events are perceived at the very moment they occur. As for future events, I can't say there’s any specific way to predict how long it is between the vision and the actual event.

This receptive faculty, for power it cannot be called, is neither voluntary nor constant.  The appearances have no dependence upon choice: they cannot be summoned, detained, or recalled.  The impression is sudden, and the effect often painful.

This receptive ability, as it's not something powerful, is neither voluntary nor steady. The appearances don’t rely on choice: they can’t be summoned, held onto, or brought back. The impression happens suddenly, and the effect is often painful.

By the term Second Sight, seems to be meant a mode of seeing, superadded to that which Nature generally bestows.  In the Earse it is called Taisch; which signifies likewise a spectre, or a vision.  I know not, nor is it likely that the Highlanders ever examined, whether by Taisch, used for Second Sight, they mean the power of seeing, or the thing seen.

By "Second Sight," it appears to refer to a way of seeing that goes beyond what nature typically gives us. In Gaelic, it is called Taisch, which also means a ghost or a vision. I don't know, nor is it likely that the Highlanders ever looked into it, whether Taisch, used for Second Sight, refers to the ability to see or the thing that is seen.

I do not find it to be true, as it is reported, that to the Second Sight nothing is presented but phantoms of evil.  Good seems to have the same proportions in those visionary scenes, as it obtains in real life: almost all remarkable events have evil for their basis; and are either miseries incurred, or miseries escaped.  Our sense is so much stronger of what we suffer, than of what we enjoy, that the ideas of pain predominate in almost every mind.  What is recollection but a revival of vexations, or history but a record of wars, treasons, and calamities?  Death, which is considered as the greatest evil, happens to all.  The greatest good, be it what it will, is the lot but of a part.

I don’t believe it’s true, as some say, that Second Sight only shows phantoms of evil. Good seems to have the same presence in those visions as it does in real life: almost all significant events stem from evil and are either sufferings endured or sufferings avoided. Our awareness of what we suffer is so much stronger than what we enjoy that thoughts of pain dominate almost everyone's mind. What is memory if not a replay of troubles, or history if not a record of wars, betrayals, and disasters? Death, which is seen as the ultimate evil, happens to everyone. The greatest good, whatever it may be, is only experienced by a few.

That they should often see death is to be expected; because death is an event frequent and important.  But they see likewise more pleasing incidents.  A gentleman told me, that when he had once gone far from his own Island, one of his labouring servants predicted his return, and described the livery of his attendant, which he had never worn at home; and which had been, without any previous design, occasionally given him.

That they should often witness death is to be expected because death is a common and significant event. But they also experience more uplifting moments. A gentleman once told me that when he traveled far from his own island, one of his workers predicted his return and described the uniform of his attendant, which he had never worn back home and had been given to him without any prior plan.

Our desire of information was keen, and our inquiry frequent.  Mr. Boswell’s frankness and gaiety made every body communicative; and we heard many tales of these airy shows, with more or less evidence and distinctness.

Our desire for information was strong, and we asked a lot of questions. Mr. Boswell’s openness and cheerfulness made everyone talkative; we heard many stories about these lively events, with varying degrees of clarity and detail.

It is the common talk of the Lowland Scots, that the notion of the Second Sight is wearing away with other superstitions; and that its reality is no longer supposed, but by the grossest people.  How far its prevalence ever extended, or what ground it has lost, I know not.  The Islanders of all degrees, whether of rank or understanding, universally admit it, except the Ministers, who universally deny it, and are suspected to deny it, in consequence of a system, against conviction.  One of them honestly told me, that he came to Sky with a resolution not to believe it.

It's a common belief among the Lowland Scots that the idea of the Second Sight is fading along with other superstitions, and now only the most ignorant people still hold onto its reality. I'm not sure how widespread it once was or what ground it has lost. People from the Islands, regardless of their status or intelligence, generally accept it, except for the ministers, who all deny it and are suspected of doing so because of a system that goes against their true beliefs. One minister honestly told me that he came to Skye determined not to believe in it.

Strong reasons for incredulity will readily occur.  This faculty of seeing things out of sight is local, and commonly useless.  It is a breach of the common order of things, without any visible reason or perceptible benefit.  It is ascribed only to a people very little enlightened; and among them, for the most part, to the mean and the ignorant.

Strong reasons for doubt will easily come to mind. This ability to see things that are hidden is limited and usually unhelpful. It disrupts the usual order of things, with no clear reason or noticeable advantage. It’s typically attributed to people who are not very knowledgeable; and among them, mostly to the lower classes and the uneducated.

To the confidence of these objections it may be replied, that by presuming to determine what is fit, and what is beneficial, they presuppose more knowledge of the universal system than man has attained; and therefore depend upon principles too complicated and extensive for our comprehension; and that there can be no security in the consequence, when the premises are not understood; that the Second Sight is only wonderful because it is rare, for, considered in itself, it involves no more difficulty than dreams, or perhaps than the regular exercise of the cogitative faculty; that a general opinion of communicative impulses, or visionary representations, has prevailed in all ages and all nations; that particular instances have been given, with such evidence, as neither Bacon nor Bayle has been able to resist; that sudden impressions, which the event has verified, have been felt by more than own or publish them; that the Second Sight of the Hebrides implies only the local frequency of a power, which is nowhere totally unknown; and that where we are unable to decide by antecedent reason, we must be content to yield to the force of testimony.

To address these objections, it can be said that by trying to determine what is right and what is beneficial, they assume a level of understanding of the universal system that humans have not reached. Therefore, their reasoning rests on principles that are too complex and broad for us to fully grasp, and there's no certainty in the conclusions if the underlying assumptions are not clear. The Second Sight seems extraordinary simply because it is uncommon; in itself, it is not more complicated than dreams or perhaps than the normal use of our thinking ability. Throughout history and across cultures, there has been a common belief in communicative impulses or visions. There have been specific cases presented with evidence that neither Bacon nor Bayle could refute; many people have felt sudden impressions that were later confirmed by events, even if they didn't acknowledge or publicize them. The Second Sight in the Hebrides just indicates that this ability occurs more frequently in that area, though it is not entirely unheard of elsewhere. When we can't determine an answer using prior reasoning, we have to accept the strength of testimony.

By pretension to Second Sight, no profit was ever sought or gained.  It is an involuntary affection, in which neither hope nor fear are known to have any part.  Those who profess to feel it, do not boast of it as a privilege, nor are considered by others as advantageously distinguished.  They have no temptation to feign; and their hearers have no motive to encourage the imposture.

By claiming to have Second Sight, no benefit was ever sought or received. It’s an involuntary condition where hope and fear play no role. Those who say they experience it don’t brag about it as a special gift, nor do others see them as particularly unique. They have no reason to fake it, and their listeners have no incentive to support any deception.

To talk with any of these seers is not easy.  There is one living in Sky, with whom we would have gladly conversed; but he was very gross and ignorant, and knew no English.  The proportion in these countries of the poor to the rich is such, that if we suppose the quality to be accidental, it can very rarely happen to a man of education; and yet on such men it has sometimes fallen.  There is now a Second Sighted gentleman in the Highlands, who complains of the terrors to which he is exposed.

Talking to any of these seers isn’t easy. There’s one living in Sky, with whom we would have happily chatted; but he was very crude and uneducated, and didn’t know any English. In these countries, the ratio of the poor to the rich is such that if we assume it to be random, it very rarely happens to an educated person; yet, it has occasionally fallen on such individuals. There is currently a Second Sighted gentleman in the Highlands who complains about the fears he faces.

The foresight of the Seers is not always prescience; they are impressed with images, of which the event only shews them the meaning.  They tell what they have seen to others, who are at that time not more knowing than themselves, but may become at last very adequate witnesses, by comparing the narrative with its verification.

The insight of the Seers isn't always clear foresight; they receive images that only reveal their meaning when the event occurs. They share what they've seen with others, who, at that moment, know no more than they do, but can eventually become reliable witnesses by comparing the story with its outcome.

To collect sufficient testimonies for the satisfaction of the publick, or of ourselves, would have required more time than we could bestow.  There is, against it, the seeming analogy of things confusedly seen, and little understood, and for it, the indistinct cry of national persuasion, which may be perhaps resolved at last into prejudice and tradition.  I never could advance my curiosity to conviction; but came away at last only willing to believe.

To gather enough testimonies to satisfy the public or ourselves would have taken more time than we could spare. There is, against it, the apparent similarity of things seen in a muddled way and not well understood, and in favor of it, the vague call of national belief, which might ultimately boil down to bias and tradition. I could never turn my curiosity into certainty; instead, I left simply wanting to believe.

As there subsists no longer in the Islands much of that peculiar and discriminative form of life, of which the idea had delighted our imagination, we were willing to listen to such accounts of past times as would be given us.  But we soon found what memorials were to be expected from an illiterate people, whose whole time is a series of distress; where every morning is labouring with expedients for the evening; and where all mental pains or pleasure arose from the dread of winter, the expectation of spring, the caprices of their Chiefs, and the motions of the neighbouring clans; where there was neither shame from ignorance, nor pride in knowledge; neither curiosity to inquire, nor vanity to communicate.

Since there’s not much left in the Islands of that unique and distinctive way of life that once fascinated us, we were open to hearing whatever stories of the past we could get. However, we quickly realized that what we could expect from an uneducated people was limited. Their lives were filled with struggle, where each morning was spent finding ways to make it through the evening, and all their thoughts and feelings revolved around the fear of winter, the hope of spring, the whims of their leaders, and the movements of nearby tribes. There was no shame in ignorance or pride in knowledge, no curiosity to ask questions, nor vanity in sharing information.

The Chiefs indeed were exempt from urgent penury, and daily difficulties; and in their houses were preserved what accounts remained of past ages.  But the Chiefs were sometimes ignorant and careless, and sometimes kept busy by turbulence and contention; and one generation of ignorance effaces the whole series of unwritten history.  Books are faithful repositories, which may be a while neglected or forgotten; but when they are opened again, will again impart their instruction: memory, once interrupted, is not to be recalled.  Written learning is a fixed luminary, which, after the cloud that had hidden it has past away, is again bright in its proper station.  Tradition is but a meteor, which, if once it falls, cannot be rekindled.

The Chiefs were definitely free from urgent poverty and daily struggles; their homes contained what little was left of past records. However, the Chiefs were sometimes oblivious and indifferent, and often caught up in conflict and strife; one generation’s ignorance wipes out an entire history that hasn’t been documented. Books are reliable stores of knowledge that might be neglected or forgotten for a time, but when reopened, they provide their wisdom once more: memory, once interrupted, can't be retrieved. Written knowledge is a steady light, which, after the cloud that obscured it has passed, shines brightly in its rightful place. Tradition is just a shooting star; once it falls, it can't be reignited.

It seems to be universally supposed, that much of the local history was preserved by the Bards, of whom one is said to have been retained by every great family.  After these Bards were some of my first inquiries; and I received such answers as, for a while, made me please myself with my increase of knowledge; for I had not then learned how to estimate the narration of a Highlander.

It seems to be widely believed that a lot of the local history was kept alive by the Bards, and it’s said that every prominent family had one. Learning about these Bards was among my first inquiries, and I got some answers that initially made me feel good about my growing knowledge; at that time, I hadn't yet learned how to evaluate the storytelling of a Highlander.

They said that a great family had a Bard and a Senachi, who were the poet and historian of the house; and an old gentleman told me that he remembered one of each.  Here was a dawn of intelligence.  Of men that had lived within memory, some certain knowledge might be attained.  Though the office had ceased, its effects might continue; the poems might be found, though there was no poet.

They said that a prominent family had a Bard and a Senachi, who served as the poet and historian of the household. An older gentleman once told me he remembered having one of each. This was the beginning of knowledge. From the lives of those who were still within living memory, some accurate information could be gathered. Even though those roles had ended, their impact could still be felt; the poems might still exist, even without a poet.

Another conversation indeed informed me, that the same man was both Bard and Senachi.  This variation discouraged me; but as the practice might be different in different times, or at the same time in different families, there was yet no reason for supposing that I must necessarily sit down in total ignorance.

Another conversation actually told me that the same person was both Bard and Senachi. This inconsistency discouraged me; however, since practices might differ across different times or in various families, there was still no reason to think that I had to remain completely in the dark.

Soon after I was told by a gentleman, who is generally acknowledged the greatest master of Hebridian antiquities, that there had indeed once been both Bards and Senachies; and that Senachi signified ‘the man of talk,’ or of conversation; but that neither Bard nor Senachi had existed for some centuries.  I have no reason to suppose it exactly known at what time the custom ceased, nor did it probably cease in all houses at once.  But whenever the practice of recitation was disused, the works, whether poetical or historical, perished with the authors; for in those times nothing had been written in the Earse language.

Soon after, a gentleman, recognized as the foremost expert on Hebridian history, informed me that there had indeed been both Bards and Senachies; and that Senachi meant "the man of talk" or "the man of conversation." However, neither Bards nor Senachies had been around for several centuries. I have no reason to assume exactly when the tradition ended, nor did it likely stop in all households at the same time. But whenever the practice of recitation was abandoned, the works—whether poetic or historical—vanished with their creators; because in those days, nothing had been written in the Earse language.

Whether the ‘Man of talk’ was a historian, whose office was to tell truth, or a story-teller, like those which were in the last century, and perhaps are now among the Irish, whose trade was only to amuse, it now would be vain to inquire.

Whether the 'Man of talk' was a historian, whose job was to tell the truth, or a storyteller, like those from last century, and maybe still among the Irish, whose role was just to entertain, it would now be pointless to ask.

Most of the domestick offices were, I believe, hereditary; and probably the laureat of a clan was always the son of the last laureat.  The history of the race could no otherwise be communicated, or retained; but what genius could be expected in a poet by inheritance?

Most of the domestic roles were, I think, hereditary; and it was likely that the laureate of a clan was always the son of the previous laureate. The history of the lineage couldn’t be communicated or preserved any other way; but what kind of talent could be expected in a poet simply by inheritance?

The nation was wholly illiterate.  Neither bards nor Senachies could write or read; but if they were ignorant, there was no danger of detection; they were believed by those whose vanity they flattered.

The nation was completely illiterate. Neither bards nor storytellers could write or read; but even though they were uninformed, there was no risk of being found out; they were trusted by those whose pride they appealed to.

The recital of genealogies, which has been considered as very efficacious to the preservation of a true series of ancestry, was anciently made, when the heir of the family came to manly age.  This practice has never subsisted within time of memory, nor was much credit due to such rehearsers, who might obtrude fictitious pedigrees, either to please their masters, or to hide the deficiency of their own memories.

The recitation of family trees, which has been seen as very effective for keeping an accurate record of ancestry, used to take place when the heir of the family reached adulthood. This practice hasn't been common in living memory, and little trust was placed in those who performed it, as they could easily present fake lineages either to satisfy their superiors or to cover up gaps in their own recollections.

Where the Chiefs of the Highlands have found the histories of their descent is difficult to tell; for no Earse genealogy was ever written.  In general this only is evident, that the principal house of a clan must be very ancient, and that those must have lived long in a place, of whom it is not known when they came thither.

It's hard to say where the chiefs of the Highlands discovered their family histories; no Gaelic genealogy was ever recorded. Generally, it's clear that the main family of a clan has to be very old, and that those whose arrival in a place is unknown must have lived there for a long time.

Thus hopeless are all attempts to find any traces of Highland learning.  Nor are their primitive customs and ancient manner of life otherwise than very faintly and uncertainly remembered by the present race.

Thus, all attempts to find any traces of Highland learning are completely hopeless. Their primitive customs and ancient way of life are only very vaguely and uncertainly remembered by the present generation.

The peculiarities which strike the native of a commercial country, proceeded in a great measure from the want of money.  To the servants and dependents that were not domesticks, and if an estimate be made from the capacity of any of their old houses which I have seen, their domesticks could have been but few, were appropriated certain portions of land for their support.  Macdonald has a piece of ground yet, called the Bards or Senachies field.  When a beef was killed for the house, particular parts were claimed as fees by the several officers, or workmen.  What was the right of each I have not learned.  The head belonged to the smith, and the udder of a cow to the piper: the weaver had likewise his particular part; and so many pieces followed these prescriptive claims, that the Laird’s was at last but little.

The quirks that stand out to someone from a commercial country mostly come from a lack of money. For the servants and dependents who weren't live-in staff, and judging by the size of some of their old houses I've seen, there probably weren't that many live-in workers. Certain plots of land were set aside for their support. Macdonald still has a piece of land called Bards or Senachies field. When a cow was slaughtered for the household, specific parts were claimed as fees by various workers. I haven't figured out each person's exact rights. The head went to the blacksmith, the udder of a cow went to the piper; the weaver also had his own share; and so many parts were disputed from these traditional claims that in the end, the Laird got very little.

The payment of rent in kind has been so long disused in England, that it is totally forgotten.  It was practised very lately in the Hebrides, and probably still continues, not only in St. Kilda, where money is not yet known, but in others of the smaller and remoter Islands.  It were perhaps to be desired, that no change in this particular should have been made.  When the Laird could only eat the produce of his lands, he was under the necessity of residing upon them; and when the tenant could not convert his stock into more portable riches, he could never be tempted away from his farm, from the only place where he could be wealthy.  Money confounds subordination, by overpowering the distinctions of rank and birth, and weakens authority by supplying power of resistance, or expedients for escape.  The feudal system is formed for a nation employed in agriculture, and has never long kept its hold where gold and silver have become common.

The practice of paying rent with goods instead of money has been so long gone in England that it's completely forgotten. It was still used recently in the Hebrides, and it probably continues in places like St. Kilda, where money isn't known, and in other smaller, more remote islands. It might be better if this practice hadn't changed. When the landlord could only eat what came from his land, he had to live there; and when the tenant couldn't turn his livestock into more portable wealth, he couldn't be tempted to leave his farm, the only place where he could be prosperous. Money disrupts social order by blurring the lines of rank and birth, and it weakens authority by giving people the means to resist or find ways to escape. The feudal system is designed for a society focused on agriculture and has never maintained its grip where gold and silver have become widespread.

Their arms were anciently the Glaymore, or great two-handed sword, and afterwards the two-edged sword and target, or buckler, which was sustained on the left arm.  In the midst of the target, which was made of wood, covered with leather, and studded with nails, a slender lance, about two feet long, was sometimes fixed; it was heavy and cumberous, and accordingly has for some time past been gradually laid aside.  Very few targets were at Culloden.  The dirk, or broad dagger, I am afraid, was of more use in private quarrels than in battles.  The Lochaber-ax is only a slight alteration of the old English bill.

Their weapons were the Glaymore, or great two-handed sword, and later the double-edged sword and shield, or buckler, which was held on the left arm. In the center of the shield, which was made of wood, covered with leather, and studded with nails, a slender lance, about two feet long, was sometimes attached; it was heavy and cumbersome, and so it has gradually fallen out of use. Very few shields were found at Culloden. The dirk, or broad dagger, I fear, was more useful in personal disputes than in battles. The Lochaber-ax is just a slight modification of the old English bill.

After all that has been said of the force and terrour of the Highland sword, I could not find that the art of defence was any part of common education.  The gentlemen were perhaps sometimes skilful gladiators, but the common men had no other powers than those of violence and courage.  Yet it is well known, that the onset of the Highlanders was very formidable.  As an army cannot consist of philosophers, a panick is easily excited by any unwonted mode of annoyance.  New dangers are naturally magnified; and men accustomed only to exchange bullets at a distance, and rather to hear their enemies than see them, are discouraged and amazed when they find themselves encountered hand to hand, and catch the gleam of steel flashing in their faces.

After everything that’s been said about the strength and fear of the Highland sword, I couldn’t find that learning how to defend oneself was part of standard education. The gentlemen might have been skilled fighters at times, but the common men had no skills beyond violence and bravery. Still, it’s well known that the Highlanders’ charge was quite fearsome. An army can't be made up of philosophers, and a panic can easily be triggered by any unusual form of attack. New threats are naturally exaggerated; and people who are used to shooting bullets from a distance, and who mainly hear their enemies instead of seeing them, become discouraged and astonished when they find themselves facing off toe-to-toe and see the flash of steel in their faces.

The Highland weapons gave opportunity for many exertions of personal courage, and sometimes for single combats in the field; like those which occur so frequently in fabulous wars.  At Falkirk, a gentleman now living, was, I suppose after the retreat of the King’s troops, engaged at a distance from the rest with an Irish dragoon.  They were both skilful swordsmen, and the contest was not easily decided: the dragoon at last had the advantage, and the Highlander called for quarter; but quarter was refused him, and the fight continued till he was reduced to defend himself upon his knee.  At that instant one of the Macleods came to his rescue; who, as it is said, offered quarter to the dragoon, but he thought himself obliged to reject what he had before refused, and, as battle gives little time to deliberate, was immediately killed.

The Highland weapons allowed for many displays of personal bravery and sometimes for one-on-one fights in the field, similar to those that often happen in legendary battles. At Falkirk, there was a gentleman, still living today, who, I assume after the King’s troops had retreated, got into a fight at some distance from everyone else with an Irish dragoon. They were both skilled swordsmen, and the battle was hard-fought: the dragoon eventually gained the upper hand, and the Highlander called for mercy; but mercy was denied, and the fight went on until he was forced to defend himself on his knees. At that moment, one of the Macleods came to help him, reportedly offering mercy to the dragoon, but the dragoon felt he couldn't accept what he had already denied, and, as battle leaves little time for reflection, he was quickly killed.

Funerals were formerly solemnized by calling multitudes together, and entertaining them at great expence.  This emulation of useless cost has been for some time discouraged, and at last in the Isle of Sky is almost suppressed.

Funerals used to be held by gathering large crowds and hosting them at significant expense. This show of unnecessary spending has been frowned upon for a while, and now in the Isle of Skye, it's nearly eliminated.

Of the Earse language, as I understand nothing, I cannot say more than I have been told.  It is the rude speech of a barbarous people, who had few thoughts to express, and were content, as they conceived grossly, to be grossly understood.  After what has been lately talked of Highland Bards, and Highland genius, many will startle when they are told, that the Earse never was a written language; that there is not in the world an Earse manuscript a hundred years old; and that the sounds of the Highlanders were never expressed by letters, till some little books of piety were translated, and a metrical version of the Psalms was made by the Synod of Argyle.  Whoever therefore now writes in this language, spells according to his own perception of the sound, and his own idea of the power of the letters.  The Welsh and the Irish are cultivated tongues.  The Welsh, two hundred years ago, insulted their English neighbours for the instability of their Orthography; while the Earse merely floated in the breath of the people, and could therefore receive little improvement.

I don’t understand the Earse language well enough to say much beyond what I’ve been told. It’s the rough speech of a savage people who had few thoughts to share and were content, as they believed simply, to be understood in a straightforward way. After all the recent discussions about Highland Bards and Highland creativity, many will be shocked to learn that Earse was never a written language; there isn’t an Earse manuscript that’s a hundred years old, and Highlanders’ sounds were never represented by letters until some small books of devotion were translated, and a metrical version of the Psalms was created by the Synod of Argyle. So, anyone writing in this language today spells according to their own understanding of the sounds and their perception of the letters' meanings. Welsh and Irish are well-developed languages. The Welsh, two hundred years ago, mocked their English neighbors for the inconsistency of their spelling, while Earse merely existed in the spoken word of the people, which made it hard to advance.

When a language begins to teem with books, it is tending to refinement; as those who undertake to teach others must have undergone some labour in improving themselves, they set a proportionate value on their own thoughts, and wish to enforce them by efficacious expressions; speech becomes embodied and permanent; different modes and phrases are compared, and the best obtains an establishment.  By degrees one age improves upon another.  Exactness is first obtained, and afterwards elegance.  But diction, merely vocal, is always in its childhood.  As no man leaves his eloquence behind him, the new generations have all to learn.  There may possibly be books without a polished language, but there can be no polished language without books.

When a language starts to overflow with books, it’s moving toward refinement. Those who try to teach others must have put in some effort to improve themselves, so they value their own ideas and want to express them effectively. Speech becomes solid and lasting; different styles and phrases are compared, and the best ones become standard. Over time, one generation builds on another. First, precision is achieved, and then elegance follows. However, spoken language is always in its early stages. Since no one gets to keep their eloquence, new generations have to learn it all over again. There might be books that lack polished language, but there can't be polished language without books.

That the Bards could not read more than the rest of their countrymen, it is reasonable to suppose; because, if they had read, they could probably have written; and how high their compositions may reasonably be rated, an inquirer may best judge by considering what stores of imagery, what principles of ratiocination, what comprehension of knowledge, and what delicacy of elocution he has known any man attain who cannot read.  The state of the Bards was yet more hopeless.  He that cannot read, may now converse with those that can; but the Bard was a barbarian among barbarians, who, knowing nothing himself, lived with others that knew no more.

It's reasonable to think that the Bards couldn't read more than the rest of their countrymen. If they had read, they likely could have written. To gauge the quality of their work, one should consider the levels of imagery, reasoning, knowledge, and eloquence that any person who can't read has managed to achieve. The situation for the Bards was even worse. Someone who can’t read today can still talk with those who can, but the Bard was a savage among savages, living with others who were equally uninformed.

There has lately been in the Islands one of these illiterate poets, who hearing the Bible read at church, is said to have turned the sacred history into verse.  I heard part of a dialogue, composed by him, translated by a young lady in Mull, and thought it had more meaning than I expected from a man totally uneducated; but he had some opportunities of knowledge; he lived among a learned people.  After all that has been done for the instruction of the Highlanders, the antipathy between their language and literature still continues; and no man that has learned only Earse is, at this time, able to read.

Recently, there’s been an uneducated poet in the Islands who, after hearing the Bible read at church, is said to have turned the sacred stories into verse. I heard part of a dialogue he composed, translated by a young woman in Mull, and I thought it had more depth than I expected from someone without formal education; but he did have some chances to learn since he lived among educated people. Despite all the efforts made to educate the Highlanders, the resistance between their language and literature still remains; and no one who has only learned Earse is currently able to read.

The Earse has many dialects, and the words used in some Islands are not always known in others.  In literate nations, though the pronunciation, and sometimes the words of common speech may differ, as now in England, compared with the South of Scotland, yet there is a written diction, which pervades all dialects, and is understood in every province.  But where the whole language is colloquial, he that has only one part, never gets the rest, as he cannot get it but by change of residence.

The Earse has many dialects, and the words used in some islands aren't always recognized in others. In literate countries, even though the pronunciation and sometimes the words of everyday speech may vary, like in England compared to the South of Scotland, there is a written form of the language that is widespread and understood in every region. However, in a language that's entirely colloquial, someone who only knows one part will never learn the rest unless they move to a different place.

In an unwritten speech, nothing that is not very short is transmitted from one generation to another.  Few have opportunities of hearing a long composition often enough to learn it, or have inclination to repeat it so often as is necessary to retain it; and what is once forgotten is lost for ever.  I believe there cannot be recovered, in the whole Earse language, five hundred lines of which there is any evidence to prove them a hundred years old.  Yet I hear that the father of Ossian boasts of two chests more of ancient poetry, which he suppresses, because they are too good for the English.

In an unwritten speech, nothing lengthy gets passed down from one generation to the next. Few people have the chance to hear a lengthy piece often enough to learn it, or the desire to repeat it as much as needed to remember it; once something is forgotten, it’s gone forever. I believe that, in the whole of the Earse language, there are probably not even five hundred lines that can be verified to be a hundred years old. Yet, I've heard that the father of Ossian claims to have two more chests of ancient poetry that he keeps hidden because they’re too good for the English.

He that goes into the Highlands with a mind naturally acquiescent, and a credulity eager for wonders, may come back with an opinion very different from mine; for the inhabitants knowing the ignorance of all strangers in their language and antiquities, perhaps are not very scrupulous adherents to truth; yet I do not say that they deliberately speak studied falsehood, or have a settled purpose to deceive.  They have inquired and considered little, and do not always feel their own ignorance.  They are not much accustomed to be interrogated by others; and seem never to have thought upon interrogating themselves; so that if they do not know what they tell to be true, they likewise do not distinctly perceive it to be false.

Anyone who ventures into the Highlands with an open mind and a strong belief in the extraordinary might come back with a very different opinion than mine. The locals, aware of how little strangers know about their language and history, might not be very careful about sticking to the truth. However, I’m not suggesting that they intentionally spread lies or have a goal to mislead. They’ve done little inquiry or thought and often don’t recognize their own lack of knowledge. They’re not used to being questioned by others and seem to have never considered questioning themselves. Therefore, if they don't know what they share is true, they also don’t clearly recognize it as false.

Mr. Boswell was very diligent in his inquiries; and the result of his investigations was, that the answer to the second question was commonly such as nullified the answer to the first.

Mr. Boswell was very thorough in his questions, and the result of his investigations was that the answer to the second question often contradicted the answer to the first.

We were a while told, that they had an old translation of the scriptures; and told it till it would appear obstinacy to inquire again.  Yet by continued accumulation of questions we found, that the translation meant, if any meaning there were, was nothing else than the Irish Bible.

We were told for some time that they had an old translation of the scriptures; and we heard it so often that it seemed stubborn to ask again. Yet through the ongoing pile of questions, we discovered that the translation really meant, if it meant anything at all, was nothing other than the Irish Bible.

We heard of manuscripts that were, or that had been in the hands of somebody’s father, or grandfather; but at last we had no reason to believe they were other than Irish.  Martin mentions Irish, but never any Earse manuscripts, to be found in the Islands in his time.

We heard about manuscripts that were, or had been, in the possession of someone's father or grandfather; but ultimately, we had no reason to think they were anything other than Irish. Martin mentions Irish, but never any Irish manuscripts that could be found in the Islands during his time.

I suppose my opinion of the poems of Ossian is already discovered.  I believe they never existed in any other form than that which we have seen.  The editor, or author, never could shew the original; nor can it be shewn by any other; to revenge reasonable incredulity, by refusing evidence, is a degree of insolence, with which the world is not yet acquainted; and stubborn audacity is the last refuge of guilt.  It would be easy to shew it if he had it; but whence could it be had?  It is too long to be remembered, and the language formerly had nothing written.  He has doubtless inserted names that circulate in popular stories, and may have translated some wandering ballads, if any can be found; and the names, and some of the images being recollected, make an inaccurate auditor imagine, by the help of Caledonian bigotry, that he has formerly heard the whole.

I guess my view on the poems of Ossian is clear. I believe they never existed in any other form than the one we have seen. The editor, or author, could never show the original, nor can anyone else; trying to dismiss reasonable skepticism by refusing to provide evidence is a kind of arrogance that the world isn't used to yet; and stubborn audacity is the last refuge of guilt. It would be easy to prove if he had it, but where could it come from? It's too long to be remembered, and the language back then had nothing written down. He has certainly added names that are popular in stories, and may have translated some wandering ballads, if any can be found; and those names, along with some of the images being recalled, make an inaccurate listener think, with the help of Caledonian pride, that they've heard the whole thing before.

I asked a very learned Minister in Sky, who had used all arts to make me believe the genuineness of the book, whether at last he believed it himself? but he would not answer.  He wished me to be deceived, for the honour of his country; but would not directly and formally deceive me.  Yet has this man’s testimony been publickly produced, as of one that held Fingal to be the work of Ossian.

I asked a knowledgeable minister in Sky, who had done everything to make me believe the authenticity of the book, whether he actually believed it himself. But he wouldn't answer. He wanted me to be fooled for the sake of his country's honor, but he wouldn't outright deceive me. Still, this man's testimony has been publicly presented as that of someone who believed Fingal was the work of Ossian.

It is said, that some men of integrity profess to have heard parts of it, but they all heard them when they were boys; and it was never said that any of them could recite six lines.  They remember names, and perhaps some proverbial sentiments; and, having no distinct ideas, coin a resemblance without an original.  The persuasion of the Scots, however, is far from universal; and in a question so capable of proof, why should doubt be suffered to continue?  The editor has been heard to say, that part of the poem was received by him, in the Saxon character.  He has then found, by some peculiar fortune, an unwritten language, written in a character which the natives probably never beheld.

It’s said that some honest men claim to have heard parts of it, but they all heard it when they were young; and it’s never been said that any of them could recite six lines. They remember names, and maybe some well-known sayings; but, lacking clear ideas, they create a resemblance without an original. However, the belief of the Scots isn’t universal; and in a matter that can be proven, why should doubt be allowed to persist? The editor has been heard saying that he received part of the poem in Saxon writing. He has then, by some strange chance, found an unwritten language, written in a script that the locals probably have never seen.

I have yet supposed no imposture but in the publisher, yet I am far from certainty, that some translations have not been lately made, that may now be obtruded as parts of the original work.  Credulity on one part is a strong temptation to deceit on the other, especially to deceit of which no personal injury is the consequence, and which flatters the author with his own ingenuity.  The Scots have something to plead for their easy reception of an improbable fiction; they are seduced by their fondness for their supposed ancestors.  A Scotchman must be a very sturdy moralist, who does not love Scotland better than truth: he will always love it better than inquiry; and if falsehood flatters his vanity, will not be very diligent to detect it.  Neither ought the English to be much influenced by Scotch authority; for of the past and present state of the whole Earse nation, the Lowlanders are at least as ignorant as ourselves.  To be ignorant is painful; but it is dangerous to quiet our uneasiness by the delusive opiate of hasty persuasion.

I have not assumed any deception except from the publisher, but I'm far from certain that some translations haven’t been recently made that could now be passed off as part of the original work. Being too trusting on one side can strongly tempt dishonesty on the other, especially when that dishonesty doesn’t cause any personal harm and flatters the author’s sense of creativity. The Scots have a case for their easy acceptance of unlikely stories; they are drawn in by their love for their supposed ancestors. A Scotsman must be a very strong moralist if he loves Scotland more than the truth: he will always prioritize it over investigation, and if a falsehood boosts his pride, he won’t be very eager to uncover it. The English shouldn’t be swayed too much by Scottish authority either; the Lowlanders are at least as ignorant about the past and present state of the whole Irish nation as we are. Being ignorant is uncomfortable, but it’s risky to soothe our discomfort with the misleading drug of quick conclusions.

But this is the age, in which those who could not read, have been supposed to write; in which the giants of antiquated romance have been exhibited as realities.  If we know little of the ancient Highlanders, let us not fill the vacuity with Ossian.  If we had not searched the Magellanick regions, let us however forbear to people them with Patagons.

But this is an era where those who couldn’t read are assumed to write; where the giants of outdated stories are showcased as real. If we know little about the ancient Highlanders, let’s not fill that gap with Ossian. If we haven’t explored the Magellanic regions, let’s not crowd them with Patagons.

Having waited some days at Armidel, we were flattered at last with a wind that promised to convey us to Mull.  We went on board a boat that was taking in kelp, and left the Isle of Sky behind us.  We were doomed to experience, like others, the danger of trusting to the wind, which blew against us, in a short time, with such violence, that we, being no seasoned sailors, were willing to call it a tempest.  I was sea-sick and lay down.  Mr. Boswell kept the deck.  The master knew not well whither to go; and our difficulties might perhaps have filled a very pathetick page, had not Mr. Maclean of Col, who, with every other qualification which insular life requires, is a very active and skilful mariner, piloted us safe into his own harbour.

After waiting several days at Armidel, we were finally greeted with a wind that seemed likely to take us to Mull. We boarded a boat that was gathering kelp and left the Isle of Skye behind us. Unfortunately, we soon faced the same dangers as others who relied on the wind, which turned against us with such fury that, as inexperienced sailors, we felt justified in calling it a storm. I became seasick and lay down. Mr. Boswell stayed on deck. The captain wasn't quite sure where to go, and our challenges could have filled a rather dramatic account, if not for Mr. Maclean of Col, who, in addition to all the other skills needed for island life, is a very capable and skilled sailor, and he safely guided us into his harbor.

COL

In the morning we found ourselves under the Isle of Col, where we landed; and passed the first day and night with Captain Maclean, a gentleman who has lived some time in the East Indies; but having dethroned no Nabob, is not too rich to settle in own country.

In the morning, we found ourselves near the Isle of Col, where we landed and spent the first day and night with Captain Maclean, a gentleman who has spent some time in the East Indies. Having not overthrown any Nabobs, he isn't too rich to return to his own country.

Next day the wind was fair, and we might have had an easy passage to Mull; but having, contrarily to our own intention, landed upon a new Island, we would not leave it wholly unexamined.  We therefore suffered the vessel to depart without us, and trusted the skies for another wind.

The next day, the wind was favorable, and we could have had a smooth journey to Mull; but unexpectedly, we landed on a new island and didn’t want to leave it unexplored. So, we let the ship sail off without us and hoped for another favorable wind.

Mr. Maclean of Col, having a very numerous family, has, for some time past, resided at Aberdeen, that he may superintend their education, and leaves the young gentleman, our friend, to govern his dominions, with the full power of a Highland Chief.  By the absence of the Laird’s family, our entertainment was made more difficult, because the house was in a great degree disfurnished; but young Col’s kindness and activity supplied all defects, and procured us more than sufficient accommodation.

Mr. Maclean of Col, having a very large family, has been living in Aberdeen for a while to oversee their education, leaving the young gentleman, our friend, in charge of his lands with all the authority of a Highland Chief. The absence of the Laird’s family made our stay more challenging since the house was quite bare; however, young Col’s generosity and eagerness made up for all shortcomings and provided us with more than enough comfort.

Here I first mounted a little Highland steed; and if there had been many spectators, should have been somewhat ashamed of my figure in the march.  The horses of the Islands, as of other barren countries, are very low: they are indeed musculous and strong, beyond what their size gives reason for expecting; but a bulky man upon one of their backs makes a very disproportionate appearance.

Here, I got on a small Highland horse for the first time; if there had been a lot of people watching, I would have felt a bit embarrassed about how I looked riding it. The horses from the Islands, like those from other rugged areas, are quite small. They're actually muscular and strong, more than you would expect for their size, but a larger person riding one looks really out of place.

From the habitation of Captain Maclean, we went to Grissipol, but called by the way on Mr. Hector Maclean, the Minister of Col, whom we found in a hut, that is, a house of only one floor, but with windows and chimney, and not inelegantly furnished.  Mr. Maclean has the reputation of great learning: he is seventy-seven years old, but not infirm, with a look of venerable dignity, excelling what I remember in any other man.

From Captain Maclean's home, we headed to Grissipol, but stopped by to visit Mr. Hector Maclean, the Minister of Col, whom we found in a single-story hut. It had windows and a chimney, and it wasn’t poorly furnished. Mr. Maclean is known for his immense knowledge; he is seventy-seven years old but still robust, with an air of dignified wisdom that surpasses anyone else I can remember.

His conversation was not unsuitable to his appearance.  I lost some of his good-will, by treating a heretical writer with more regard than, in his opinion, a heretick could deserve.  I honoured his orthodoxy, and did not much censure his asperity.  A man who has settled his opinions, does not love to have the tranquillity of his conviction disturbed; and at seventy-seven it is time to be in earnest.

His conversation matched his appearance. I lost some of his goodwill by treating a controversial writer with more respect than, in his view, a heretic deserved. I respected his beliefs and didn't criticize his harshness too much. A person who has firm opinions doesn’t like having the peace of their convictions disrupted; and at seventy-seven, it’s time to be serious.

Mention was made of the Earse translation of the New Testament, which has been lately published, and of which the learned Mr. Macqueen of Sky spoke with commendation; but Mr. Maclean said he did not use it, because he could make the text more intelligible to his auditors by an extemporary version.  From this I inferred, that the language of the translation was not the language of the Isle of Col.

Mention was made of the Earse translation of the New Testament, which has recently been published, and of which the knowledgeable Mr. Macqueen of Sky spoke highly; but Mr. Maclean said he didn’t use it because he could make the text clearer to his audience with an impromptu version. From this, I gathered that the language of the translation was not what people on the Isle of Col spoke.

He has no publick edifice for the exercise of his ministry; and can officiate to no greater number, than a room can contain; and the room of a hut is not very large.  This is all the opportunity of worship that is now granted to the inhabitants of the Island, some of whom must travel thither perhaps ten miles.  Two chapels were erected by their ancestors, of which I saw the skeletons, which now stand faithful witnesses of the triumph of the Reformation.

He doesn't have a public building for his ministry, and he can only serve as many people as a room can hold, which isn't very much in a hut. This is the only opportunity for worship that the people on the island have, and some of them might have to walk ten miles to get there. Two chapels were built by their ancestors, and I saw the remains, which now stand as a testament to the success of the Reformation.

The want of churches is not the only impediment to piety: there is likewise a want of Ministers.  A parish often contains more Islands than one; and each Island can have the Minister only in its own turn.  At Raasa they had, I think, a right to service only every third Sunday.  All the provision made by the present ecclesiastical constitution, for the inhabitants of about a hundred square miles, is a prayer and sermon in a little room, once in three weeks: and even this parsimonious distribution is at the mercy of the weather; and in those Islands where the Minister does not reside, it is impossible to tell how many weeks or months may pass without any publick exercise of religion.

The lack of churches isn't the only barrier to faith; there's also a shortage of ministers. A parish often consists of more than one island, and each island can only have a minister on its assigned turn. On Raasa, I believe they were only allowed service once every third Sunday. The current church structure provides for the residents of about a hundred square miles only a prayer and sermon in a small room every three weeks. Even this limited offering depends on the weather, and in those islands where the minister doesn’t live, it’s impossible to know how many weeks or months might go by without any public religious services.

GRISSIPOL IN COL

After a short conversation with Mr. Maclean, we went on to Grissipol, a house and farm tenanted by Mr. Macsweyn, where I saw more of the ancient life of a Highlander, than I had yet found.  Mrs. Macsweyn could speak no English, and had never seen any other places than the Islands of Sky, Mull, and Col: but she was hospitable and good-humoured, and spread her table with sufficient liberality.  We found tea here, as in every other place, but our spoons were of horn.

After a brief conversation with Mr. Maclean, we continued on to Grissipol, a house and farm rented by Mr. Macsweyn, where I experienced more of the traditional Highlander lifestyle than I had so far. Mrs. Macsweyn spoke no English and had never traveled beyond the Islands of Skye, Mull, and Col; however, she was warm and friendly, and she generously provided for us. We found tea here, just like everywhere else, but our spoons were made of horn.

The house of Grissipol stands by a brook very clear and quick; which is, I suppose, one of the most copious streams in the Island.  This place was the scene of an action, much celebrated in the traditional history of Col, but which probably no two relaters will tell alike.

The house of Grissipol stands by a bright, fast-flowing brook, which I believe is one of the largest streams on the Island. This spot was the site of a well-known event in Col's traditional history, but it's likely that no two storytellers will recount it the same way.

Some time, in the obscure ages, Macneil of Barra married the Lady Maclean, who had the Isle of Col for her jointure.  Whether Macneil detained Col, when the widow was dead, or whether she lived so long as to make her heirs impatient, is perhaps not now known.  The younger son, called John Gerves, or John the Giant, a man of great strength who was then in Ireland, either for safety, or for education, dreamed of recovering his inheritance; and getting some adventurers together, which, in those unsettled times, was not hard to do, invaded Col.  He was driven away, but was not discouraged, and collecting new followers, in three years came again with fifty men.  In his way he stopped at Artorinish in Morvern, where his uncle was prisoner to Macleod, and was then with his enemies in a tent.  Maclean took with him only one servant, whom he ordered to stay at the outside; and where he should see the tent pressed outwards, to strike with his dirk, it being the intention of Maclean, as any man provoked him, to lay hands upon him, and push him back.  He entered the tent alone, with his Lochabar-axe in his hand, and struck such terror into the whole assembly, that they dismissed his uncle.

Some time ago, in the distant past, Macneil of Barra married Lady Maclean, who received the Isle of Col as her portion. It's unclear whether Macneil kept Col after the widow passed away or if she lived long enough for her heirs to grow impatient. The younger son, John Gerves, or John the Giant, a man of great strength who was in Ireland—either for safety or education—dreamed of reclaiming his inheritance. He gathered some adventurers, which wasn't hard to do in those chaotic times, and invaded Col. He was driven off but didn’t lose hope, so he recruited new followers and returned three years later with fifty men. On his way, he stopped at Artorinish in Morvern, where his uncle was being held prisoner by Macleod and was then with his enemies in a tent. Maclean took only one servant with him, instructing him to wait outside and strike with his dirk if he saw the tent being pushed outward. Maclean’s plan was to confront anyone who provoked him and push them back. He entered the tent alone, wielding his Lochabar axe, and instilled such fear in the entire assembly that they released his uncle.

When he landed at Col, he saw the sentinel, who kept watch towards the sea, running off to Grissipol, to give Macneil, who was there with a hundred and twenty men, an account of the invasion.  He told Macgill, one of his followers, that if he intercepted that dangerous intelligence, by catching the courier, he would give him certain lands in Mull.  Upon this promise, Macgill pursued the messenger, and either killed, or stopped him; and his posterity, till very lately, held the lands in Mull.

When he landed at Col, he saw the guard watching the sea running off to Grissipol to inform Macneil, who was there with a hundred and twenty men, about the invasion. He told Macgill, one of his followers, that if he intercepted that crucial information by catching the messenger, he would give him certain lands in Mull. Based on this promise, Macgill chased after the messenger and either killed him or stopped him, and his descendants held the lands in Mull until very recently.

The alarm being thus prevented, he came unexpectedly upon Macneil.  Chiefs were in those days never wholly unprovided for an enemy.  A fight ensued, in which one of their followers is said to have given an extraordinary proof of activity, by bounding backwards over the brook of Grissipol.  Macneil being killed, and many of his clan destroyed, Maclean took possession of the Island, which the Macneils attempted to conquer by another invasion, but were defeated and repulsed.

The alarm was avoided, and he unexpectedly encountered Macneil. Chiefs back then were never completely unprepared for an enemy. A fight broke out, during which one of their followers reportedly displayed remarkable agility by leaping backward over the Grissipol brook. With Macneil dead and many of his clan wiped out, Maclean seized control of the Island, which the Macneils tried to reclaim through another invasion, but they were defeated and pushed back.

Maclean, in his turn, invaded the estate of the Macneils, took the castle of Brecacig, and conquered the Isle of Barra, which he held for seven years, and then restored it to the heirs.

Maclean, in response, invaded the Macneils' estate, captured the castle of Brecacig, and took control of the Isle of Barra, which he held for seven years before giving it back to the heirs.

CASTLE OF COL

From Grissipol, Mr. Maclean conducted us to his father’s seat; a neat new house, erected near the old castle, I think, by the last proprietor.  Here we were allowed to take our station, and lived very commodiously, while we waited for moderate weather and a fair wind, which we did not so soon obtain, but we had time to get some information of the present state of Col, partly by inquiry, and partly by occasional excursions.

From Grissipol, Mr. Maclean took us to his father’s place; a tidy new house built near the old castle, I believe, by the last owner. Here we settled in comfortably while we waited for better weather and a favorable wind. It didn't come as quickly as we hoped, but we had enough time to gather some information about the current situation in Col, both by asking around and through occasional trips.

Col is computed to be thirteen miles in length, and three in breadth.  Both the ends are the property of the Duke of Argyle, but the middle belongs to Maclean, who is called Col, as the only Laird.

Col is calculated to be thirteen miles long and three miles wide. Both ends are owned by the Duke of Argyle, but the middle part belongs to Maclean, who is referred to as Col, being the only Laird.

Col is not properly rocky; it is rather one continued rock, of a surface much diversified with protuberances, and covered with a thin layer of earth, which is often broken, and discovers the stone.  Such a soil is not for plants that strike deep roots; and perhaps in the whole Island nothing has ever yet grown to the height of a table.  The uncultivated parts are clothed with heath, among which industry has interspersed spots of grass and corn; but no attempt has yet been made to raise a tree.  Young Col, who has a very laudable desire of improving his patrimony, purposes some time to plant an orchard; which, if it be sheltered by a wall, may perhaps succeed.  He has introduced the culture of turnips, of which he has a field, where the whole work was performed by his own hand.  His intention is to provide food for his cattle in the winter.  This innovation was considered by Mr. Macsweyn as the idle project of a young head, heated with English fancies; but he has now found that turnips will really grow, and that hungry sheep and cows will really eat them.

Col isn't really rocky; it's more like one continuous rock, with a varied surface full of bumps, and it has a thin layer of soil that's often cracked, revealing the stone beneath. This type of soil isn’t suitable for plants with deep roots; in fact, nothing on the whole Island has ever grown as tall as a table. The wild areas are covered in heath, with patches of grass and corn sprinkled throughout by farming efforts; however, no one has tried to grow a tree yet. Young Col, who has a commendable ambition to improve his inheritance, plans to plant an orchard someday; if it’s protected by a wall, it might actually work. He has started growing turnips in one of his fields, where he did all the work himself. His aim is to feed his cattle during the winter. Mr. Macsweyn initially viewed this as just a silly idea from a young person caught up in English trends, but he has since realized that turnips can indeed grow and that hungry sheep and cows will actually eat them.

By such acquisitions as these, the Hebrides may in time rise above their annual distress.  Wherever heath will grow, there is reason to think something better may draw nourishment; and by trying the production of other places, plants will be found suitable to every soil.

By making acquisitions like these, the Hebrides may eventually overcome their yearly hardships. Wherever heather can grow, it’s reasonable to believe that something better can also thrive; and by experimenting with the crops from other areas, suitable plants will be discovered for every type of soil.

Col has many lochs, some of which have trouts and eels, and others have never yet been stocked; another proof of the negligence of the Islanders, who might take fish in the inland waters, when they cannot go to sea.

Col has many lakes, some of which have trout and eels, while others have never been stocked; this shows the carelessness of the Islanders, who could catch fish in the inland waters when they can't go out to sea.

Their quadrupeds are horses, cows, sheep, and goats.  They have neither deer, hares, nor rabbits.  They have no vermin, except rats, which have been lately brought thither by sea, as to other places; and are free from serpents, frogs, and toads.

Their animals are horses, cows, sheep, and goats. They do not have deer, hares, or rabbits. They have no pests, except for rats, which have recently been brought there by sea, like in other places; and they are free from snakes, frogs, and toads.

The harvest in Col, and in Lewis, is ripe sooner than in Sky; and the winter in Col is never cold, but very tempestuous.  I know not that I ever heard the wind so loud in any other place; and Mr. Boswell observed, that its noise was all its own, for there were no trees to increase it.

The harvest in Col and Lewis happens earlier than in Skye, and winter in Col is never cold, just really stormy. I don’t think I’ve ever heard the wind so loud anywhere else; Mr. Boswell noted that its sound was unique because there were no trees to amplify it.

Noise is not the worst effect of the tempests; for they have thrown the sand from the shore over a considerable part of the land; and it is said still to encroach and destroy more and more pasture; but I am not of opinion, that by any surveys or landmarks, its limits have been ever fixed, or its progression ascertained.  If one man has confidence enough to say, that it advances, nobody can bring any proof to support him in denying it.  The reason why it is not spread to a greater extent, seems to be, that the wind and rain come almost together, and that it is made close and heavy by the wet before the storms can put it in motion.  So thick is the bed, and so small the particles, that if a traveller should be caught by a sudden gust in dry weather, he would find it very difficult to escape with life.

Noise isn’t the worst effect of the storms; they’ve blown sand from the shore across a large part of the land, and it’s said to continue eating away at and destroying more pasture. However, I don’t believe that any measurements or markers have ever established its boundaries or tracked its movement. If someone claims it’s advancing, no one can provide evidence to contradict him. The reason it doesn’t spread further seems to be that the wind and rain often come together, and the sand becomes compact and heavy from the moisture before the storms can move it. The sand is so dense and the particles so small, that if a traveler gets caught in a sudden gust during dry weather, it would be very hard for them to escape with their life.

For natural curiosities, I was shown only two great masses of stone, which lie loose upon the ground; one on the top of a hill, and the other at a small distance from the bottom.  They certainly were never put into their present places by human strength or skill; and though an earthquake might have broken off the lower stone, and rolled it into the valley, no account can be given of the other, which lies on the hill, unless, which I forgot to examine, there be still near it some higher rock, from which it might be torn.  All nations have a tradition, that their earliest ancestors were giants, and these stones are said to have been thrown up and down by a giant and his mistress.  There are so many more important things, of which human knowledge can give no account, that it may be forgiven us, if we speculate no longer on two stones in Col.

For natural wonders, I was shown just two large boulders that lie loosely on the ground; one at the top of a hill and the other a short distance from the bottom. They definitely weren't moved to their current locations by human strength or skill; and while an earthquake might have knocked the lower stone down into the valley, we can't explain how the one on the hill got there unless, which I forgot to check, there's still a taller rock nearby that it could have come from. All cultures have a legend that their earliest ancestors were giants, and these stones are said to have been tossed around by a giant and his partner. There are so many more significant things that human knowledge can't explain, so we can be forgiven for not dwelling any longer on two stones in Col.

This Island is very populous.  About nine-and-twenty years ago, the fencible men of Col were reckoned one hundred and forty, which is the sixth of eight hundred and forty; and probably some contrived to be left out of the list.  The Minister told us, that a few years ago the inhabitants were eight hundred, between the ages of seven and of seventy.  Round numbers are seldom exact.  But in this case the authority is good, and the errour likely to be little.  If to the eight hundred be added what the laws of computation require, they will be increased to at least a thousand; and if the dimensions of the country have been accurately related, every mile maintains more than twenty-five.

This island is very populated. About twenty-nine years ago, the fencible men of Col were counted at one hundred and forty, which is one-sixth of eight hundred and forty; and it’s likely some managed to be left off the list. The Minister told us that a few years ago, the population was eight hundred, between the ages of seven and seventy. Round numbers are rarely exact. But in this case, the source is reliable, and the error is probably small. If we add what the laws of computation suggest to the eight hundred, it will be at least a thousand; and if the size of the country has been accurately reported, every mile supports more than twenty-five people.

This proportion of habitation is greater than the appearance of the country seems to admit; for wherever the eye wanders, it sees much waste and little cultivation.  I am more inclined to extend the land, of which no measure has ever been taken, than to diminish the people, who have been really numbered.  Let it be supposed, that a computed mile contains a mile and a half, as was commonly found true in the mensuration of the English roads, and we shall then allot nearly twelve to a mile, which agrees much better with ocular observation.

This amount of settlement is greater than what the landscape seems to show; wherever you look, you see a lot of empty land and not much farming. I’m more inclined to think that the land is larger than any measurements suggest, rather than to say there are fewer people, who have actually been counted. Let’s assume that a measured mile is really a mile and a half, as was often the case with the surveying of English roads, and then we could assign nearly twelve to a mile, which matches up better with what we can see.

Here, as in Sky, and other Islands, are the Laird, the Tacksmen, and the under tenants.

Here, just like in Skye and other islands, there are the landlord, the tenants, and the subtenants.

Mr. Maclean, the Laird, has very extensive possessions, being proprietor, not only of far the greater part of Col, but of the extensive Island of Rum, and a very considerable territory in Mull.

Mr. Maclean, the Laird, has a lot of land, owning not just most of Col but also the large Island of Rum and a significant area in Mull.

Rum is one of the larger Islands, almost square, and therefore of great capacity in proportion to its sides.  By the usual method of estimating computed extent, it may contain more than a hundred and twenty square miles.

Rum is one of the bigger islands, almost square, and therefore has a lot of space compared to its size. By the usual way of calculating area, it covers over a hundred and twenty square miles.

It originally belonged to Clanronald, and was purchased by Col; who, in some dispute about the bargain, made Clanronald prisoner, and kept him nine months in confinement.  Its owner represents it as mountainous, rugged, and barren.  In the hills there are red deer.  The horses are very small, but of a breed eminent for beauty.  Col, not long ago, bought one of them from a tenant; who told him, that as he was of a shape uncommonly elegant, he could not sell him but at a high price; and that whoever had him should pay a guinea and a half.

It originally belonged to Clanronald and was bought by Col, who, during a dispute over the deal, captured Clanronald and kept him imprisoned for nine months. Its owner describes it as mountainous, rugged, and barren. There are red deer in the hills. The horses are quite small but known for their beauty. Recently, Col bought one of these horses from a tenant, who told him that since it was exceptionally elegant, he couldn't sell it for less than a high price; specifically, whoever wanted it would need to pay a guinea and a half.

There are said to be in Barra a race of horses yet smaller, of which the highest is not above thirty-six inches.

There are said to be in Barra a breed of horses even smaller, with the tallest measuring no more than thirty-six inches.

The rent of Rum is not great.  Mr. Maclean declared, that he should be very rich, if he could set his land at two-pence halfpenny an acre.  The inhabitants are fifty-eight families, who continued Papists for some time after the Laird became a Protestant.  Their adherence to their old religion was strengthened by the countenance of the Laird’s sister, a zealous Romanist, till one Sunday, as they were going to mass under the conduct of their patroness, Maclean met them on the way, gave one of them a blow on the head with a yellow stick, I suppose a cane, for which the Earse had no name, and drove them to the kirk, from which they have never since departed.  Since the use of this method of conversion, the inhabitants of Egg and Canna, who continue Papists, call the Protestantism of Rum, the religion of the Yellow Stick.

The rent of Rum isn’t high. Mr. Maclean claimed he would be very wealthy if he could lease his land for two and a half pence an acre. There are fifty-eight families living there, who remained Catholic for some time after the Laird became Protestant. Their commitment to their old faith was supported by the Laird’s sister, a devoted Catholic, until one Sunday, while they were on their way to mass with her leading them, Maclean confronted them on their path, struck one of them on the head with a yellow stick, probably a cane, which the Earse had no name for, and drove them to the church, from which they have never returned. Since this method of conversion was used, the people of Egg and Canna, who still practice Catholicism, refer to the Protestant faith of Rum as the religion of the Yellow Stick.

The only Popish Islands are Egg and Canna.  Egg is the principal Island of a parish, in which, though he has no congregation, the Protestant Minister resides.  I have heard of nothing curious in it, but the cave in which a former generation of the Islanders were smothered by Macleod.

The only Catholic Islands are Egg and Canna. Egg is the main Island of a parish, where, despite lacking a congregation, the Protestant Minister lives. I haven’t heard of anything particularly interesting there, except for the cave where a past generation of the Islanders was trapped and suffocated by Macleod.

If we had travelled with more leisure, it had not been fit to have neglected the Popish Islands.  Popery is favourable to ceremony; and among ignorant nations, ceremony is the only preservative of tradition.  Since protestantism was extended to the savage parts of Scotland, it has perhaps been one of the chief labours of the Ministers to abolish stated observances, because they continued the remembrance of the former religion.  We therefore who came to hear old traditions, and see antiquated manners, should probably have found them amongst the Papists.

If we had traveled at a more relaxed pace, we definitely should not have overlooked the Catholic Islands. Catholicism supports rituals, and among uneducated nations, rituals are the only way to keep traditions alive. Since Protestantism spread to the remote areas of Scotland, one of the main goals of the Ministers has been to eliminate regular practices, as these kept the memory of the old religion alive. So, for those of us who came to hear ancient traditions and see outdated customs, we likely would have found them among the Catholics.

Canna, the other Popish Island, belongs to Clanronald.  It is said not to comprise more than twelve miles of land, and yet maintains as many inhabitants as Rum.

Canna, the other Catholic island, is part of Clanronald. It's said to be no more than twelve miles of land, yet it has as many residents as Rum.

We were at Col under the protection of the young Laird, without any of the distresses, which Mr. Pennant, in a fit of simple credulity, seems to think almost worthy of an elegy by Ossian.  Wherever we roved, we were pleased to see the reverence with which his subjects regarded him.  He did not endeavour to dazzle them by any magnificence of dress: his only distinction was a feather in his bonnet; but as soon as he appeared, they forsook their work and clustered about him: he took them by the hand, and they seemed mutually delighted.  He has the proper disposition of a Chieftain, and seems desirous to continue the customs of his house.  The bagpiper played regularly, when dinner was served, whose person and dress made a good appearance; and he brought no disgrace upon the family of Rankin, which has long supplied the Lairds of Col with hereditary musick.

We were at Col, under the protection of the young Laird, without any of the troubles that Mr. Pennant, in a moment of simple belief, seems to think are almost worthy of an elegy by Ossian. Wherever we went, we were happy to see the respect his people had for him. He didn’t try to impress them with fancy clothes; his only decoration was a feather in his hat. But as soon as he showed up, they stopped working and gathered around him. He took them by the hand, and they all seemed genuinely happy. He has the right attitude for a Chieftain and seems eager to uphold the traditions of his family. The bagpiper played every time dinner was served, looking and dressing well; he brought no shame to the Rankin family, which has long provided the Lairds of Col with hereditary music.

The Tacksmen of Col seem to live with less dignity and convenience than those of Sky; where they had good houses, and tables not only plentiful, but delicate.  In Col only two houses pay the window tax; for only two have six windows, which, I suppose, are the Laird’s and Mr. Macsweyn’s.

The Tacksmen of Col seem to have a lower standard of living and less comfort than those on Skye, where they have nice homes and abundant, quality food. In Col, only two houses are taxed for their windows; those two have six windows each, which I assume belong to the Laird and Mr. Macsweyn.

The rents have, till within seven years, been paid in kind, but the tenants finding that cattle and corn varied in their price, desired for the future to give their landlord money; which, not having yet arrived at the philosophy of commerce, they consider as being every year of the same value.

The rents had, until seven years ago, been paid in kind, but the tenants, noticing that the prices of cattle and corn fluctuated, wanted to start paying their landlord in cash. Since they hadn't fully grasped the concept of commerce yet, they believed that money retained the same value each year.

We were told of a particular mode of under-tenure.  The Tacksman admits some of his inferior neighbours to the cultivation of his grounds, on condition that performing all the work, and giving a third part of the seed, they shall keep a certain number of cows, sheep, and goats, and reap a third part of the harvest.  Thus by less than the tillage of two acres they pay the rent of one.

We learned about a specific type of under-tenure. The Tacksman allows some of his less fortunate neighbors to farm his land, with the agreement that if they do all the work and provide a third of the seeds, they can keep a certain number of cows, sheep, and goats, and take a third of the harvest. This way, by farming less than two acres, they pay the rent for one.

There are tenants below the rank of Tacksmen, that have got smaller tenants under them; for in every place, where money is not the general equivalent, there must be some whose labour is immediately paid by daily food.

There are tenants below the level of Tacksmen who have smaller tenants beneath them; because in every place where money isn't the common form of payment, there have to be some whose work is directly compensated with daily food.

A country that has no money, is by no means convenient for beggars, both because such countries are commonly poor, and because charity requires some trouble and some thought.  A penny is easily given upon the first impulse of compassion, or impatience of importunity; but few will deliberately search their cupboards or their granaries to find out something to give.  A penny is likewise easily spent, but victuals, if they are unprepared, require houseroom, and fire, and utensils, which the beggar knows not where to find.

A country that has no money is definitely not ideal for beggars, both because those countries tend to be poor and because giving requires some effort and consideration. A penny can be easily donated on a moment's impulse of compassion or annoyance from being bothered; however, not many people will take the time to rummage through their cupboards or pantries to find something to give. A penny is also easily spent, but food, if it's not ready to eat, needs space in the home, cooking, and tools, which the beggar doesn't know where to find.

Yet beggars there sometimes are, who wander from Island to Island.  We had, in our passage to Mull, the company of a woman and her child, who had exhausted the charity of Col.  The arrival of a beggar on an Island is accounted a sinistrous event.  Every body considers that he shall have the less for what he gives away.  Their alms, I believe, is generally oatmeal.

Yet there are sometimes beggars who wander from island to island. On our way to Mull, we traveled with a woman and her child who had used up the kindness of others. The arrival of a beggar on an island is seen as an unfortunate event. Everyone thinks they will have less if they give something away. Their donations, I believe, mostly consist of oatmeal.

Near to Col is another Island called Tireye, eminent for its fertility.  Though it has but half the extent of Rum, it is so well peopled, that there have appeared, not long ago, nine hundred and fourteen at a funeral.  The plenty of this Island enticed beggars to it, who seemed so burdensome to the inhabitants, that a formal compact was drawn up, by which they obliged themselves to grant no more relief to casual wanderers, because they had among them an indigent woman of high birth, whom they considered as entitled to all that they could spare.  I have read the stipulation, which was indited with juridical formality, but was never made valid by regular subscription.

Near Col is another island called Tiree, known for its fertility. Although it's only half the size of Rum, it has so many residents that there were even nine hundred and fourteen people at a recent funeral. The abundance of resources on this island attracted beggars, who became such a burden to the locals that they created a formal agreement stating they wouldn't provide any more aid to random travelers. This was largely because they had an impoverished woman of noble birth among them, whom they felt deserved all their leftover support. I’ve read the agreement, which was written with legal seriousness but was never officially signed.

If the inhabitants of Col have nothing to give, it is not that they are oppressed by their landlord: their leases seem to be very profitable.  One farmer, who pays only seven pounds a year, has maintained seven daughters and three sons, of whom the eldest is educated at Aberdeen for the ministry; and now, at every vacation, opens a school in Col.

If the people of Col have nothing to give, it's not because they are being unfairly treated by their landlord; their leases appear to be quite lucrative. One farmer, who pays just seven pounds a year, has supported seven daughters and three sons, the oldest of whom is studying at Aberdeen to become a minister; and now, during every break, he starts a school in Col.

Life is here, in some respects, improved beyond the condition of some other Islands.  In Sky what is wanted can only be bought, as the arrival of some wandering pedlar may afford an opportunity; but in Col there is a standing shop, and in Mull there are two.  A shop in the Islands, as in other places of little frequentation, is a repository of every thing requisite for common use.  Mr. Boswell’s journal was filled, and he bought some paper in Col.  To a man that ranges the streets of London, where he is tempted to contrive wants, for the pleasure of supplying them, a shop affords no image worthy of attention; but in an Island, it turns the balance of existence between good and evil.  To live in perpetual want of little things, is a state not indeed of torture, but of constant vexation.  I have in Sky had some difficulty to find ink for a letter; and if a woman breaks her needle, the work is at a stop.

Life here, in some ways, is better than in some other islands. In Skye, what you need can only be bought when a wandering peddler comes by, but in Col there's a permanent shop, and Mull has two. A shop in these islands, like in other less-frequented places, is a place where you can find everything you need for daily life. Mr. Boswell's journal was filled, and he bought some paper in Col. For someone walking the streets of London, where they often create wants just for the fun of fulfilling them, a shop isn’t anything special; but in an island, it can really change life between good and bad. Living in constant need for small things isn’t torture, but it’s definitely annoying. I've had trouble finding ink for a letter in Skye; and if a woman breaks her needle, her work comes to a halt.

As it is, the Islanders are obliged to content themselves with succedaneous means for many common purposes.  I have seen the chief man of a very wide district riding with a halter for a bridle, and governing his hobby with a wooden curb.

As it is, the Islanders have to settle for alternative methods for many everyday tasks. I have seen the leader of a large area riding with a rope instead of a bridle, and managing his horse with a wooden bit.

The people of Col, however, do not want dexterity to supply some of their necessities.  Several arts which make trades, and demand apprenticeships in great cities, are here the practices of daily economy.  In every house candles are made, both moulded and dipped.  Their wicks are small shreds of linen cloth.  They all know how to extract from the Cuddy, oil for their lamps.  They all tan skins, and make brogues.

The people of Col, however, prefer not to rely on skill to meet some of their basic needs. Several crafts that typically require training in big cities are just part of everyday life here. In every home, they make candles, both molded and dipped. Their wicks are small pieces of linen cloth. Everyone knows how to extract oil from the Cuddy for their lamps. They all tan hides and make shoes.

As we travelled through Sky, we saw many cottages, but they very frequently stood single on the naked ground.  In Col, where the hills opened a place convenient for habitation, we found a petty village, of which every hut had a little garden adjoining; thus they made an appearance of social commerce and mutual offices, and of some attention to convenience and future supply.  There is not in the Western Islands any collection of buildings that can make pretensions to be called a town, except in the Isle of Lewis, which I have not seen.

As we traveled through Sky, we saw many cottages, but they often stood alone on the bare ground. In Col, where the hills provided a suitable spot for living, we found a small village, where each hut had a little garden next to it; this gave the place a sense of community and cooperation, along with some consideration for comfort and future needs. In the Western Islands, there isn't any group of buildings that can really be called a town, except in the Isle of Lewis, which I haven't visited.

If Lewis is distinguished by a town, Col has also something peculiar.  The young Laird has attempted what no Islander perhaps ever thought on.  He has begun a road capable of a wheel-carriage.  He has carried it about a mile, and will continue it by annual elongation from his house to the harbour.

If Lewis is known for its town, Col has something unique too. The young Laird has tried something that no Islander probably ever imagined. He has started building a road that can accommodate vehicles. He’s already made it about a mile long and plans to extend it each year from his house to the harbor.

Of taxes here is no reason for complaining; they are paid by a very easy composition.  The malt-tax for Col is twenty shillings.  Whisky is very plentiful: there are several stills in the Island, and more is made than the inhabitants consume.

Of taxes, there's no reason to complain; they're paid in a very simple way. The malt tax for Col is twenty shillings. Whisky is very common: there are several distilleries on the Island, and more is produced than the locals drink.

The great business of insular policy is now to keep the people in their own country.  As the world has been let in upon them, they have heard of happier climates, and less arbitrary government; and if they are disgusted, have emissaries among them ready to offer them land and houses, as a reward for deserting their Chief and clan.  Many have departed both from the main of Scotland, and from the Islands; and all that go may be considered as subjects lost to the British crown; for a nation scattered in the boundless regions of America resembles rays diverging from a focus.  All the rays remain, but the heat is gone.  Their power consisted in their concentration: when they are dispersed, they have no effect.

The main goal of insular policy now is to keep people in their own country. As the world has opened up to them, they've heard about happier climates and less oppressive governments; if they feel discontent, there are agents among them ready to offer land and homes in exchange for abandoning their Chief and clan. Many have left both the mainland of Scotland and the Islands; all who leave are basically lost to the British crown. A nation scattered across the vast expanse of America is like rays spreading out from a single point. All the rays are still there, but the heat is gone. Their strength came from being united: when they are scattered, they have no impact.

It may be thought that they are happier by the change; but they are not happy as a nation, for they are a nation no longer.  As they contribute not to the prosperity of any community, they must want that security, that dignity, that happiness, whatever it be, which a prosperous community throws back upon individuals.

It might seem that they're happier because of the change, but they're not happy as a nation since they’re no longer a nation. Because they don’t contribute to the economy of any community, they lack the security, dignity, and happiness—whatever that may be—that a thriving community provides to its individuals.

The inhabitants of Col have not yet learned to be weary of their heath and rocks, but attend their agriculture and their dairies, without listening to American seducements.

The people of Col haven’t learned to be tired of their heath and rocks yet, but they focus on their farming and dairying, ignoring the tempting offers from America.

There are some however who think that this emigration has raised terrour disproportionate to its real evil; and that it is only a new mode of doing what was always done.  The Highlands, they say, never maintained their natural inhabitants; but the people, when they found themselves too numerous, instead of extending cultivation, provided for themselves by a more compendious method, and sought better fortune in other countries.  They did not indeed go away in collective bodies, but withdrew invisibly, a few at a time; but the whole number of fugitives was not less, and the difference between other times and this, is only the same as between evaporation and effusion.

There are some, however, who believe that this emigration has caused fear that's larger than its actual impact; they argue that it’s just a new way of doing what has always been done. The Highlands, they say, never supported their natural inhabitants; when the population grew too large, instead of expanding farming, people found a quicker solution and sought better opportunities in other countries. They didn’t leave all at once, but rather slipped away gradually, a few at a time; yet, the total number of people leaving was still significant, and the difference between now and earlier times is just like the difference between evaporation and effusion.

This is plausible, but I am afraid it is not true.  Those who went before, if they were not sensibly missed, as the argument supposes, must have gone either in less number, or in a manner less detrimental, than at present; because formerly there was no complaint.  Those who then left the country were generally the idle dependants on overburdened families, or men who had no property; and therefore carried away only themselves.  In the present eagerness of emigration, families, and almost communities, go away together.  Those who were considered as prosperous and wealthy sell their stock and carry away the money.  Once none went away but the useless and poor; in some parts there is now reason to fear, that none will stay but those who are too poor to remove themselves, and too useless to be removed at the cost of others.

This is possible, but I’m afraid it’s not true. Those who left before, if they weren’t noticeably missed, as the argument suggests, must have left in smaller numbers or in a way that was less harmful than now; because there were no complaints back then. Those who left the country at that time were generally the idle dependents of struggling families or men without property; so they only took themselves with them. Now, in the current rush to emigrate, entire families, and almost entire communities, are leaving together. Those who were seen as successful and wealthy are selling their assets and taking the money with them. In the past, only the useless and poor left; in some areas, there’s now a real concern that only those who are too poor to move and too useless to be moved at the expense of others will stay.

Of antiquity there is not more knowledge in Col than in other places; but every where something may be gleaned.

Of ancient times, there is no more knowledge in Col than in other places; but everywhere, something can be learned.

How ladies were portioned, when there was no money, it would be difficult for an Englishman to guess.  In 1649, Maclean of Dronart in Mull married his sister Fingala to Maclean of Coll, with a hundred and eighty kine; and stipulated, that if she became a widow, her jointure should be three hundred and sixty.  I suppose some proportionate tract of land was appropriated to their pasturage.

How women were married off when there was no money would be hard for an Englishman to imagine. In 1649, Maclean of Dronart in Mull married his sister Fingala to Maclean of Coll, along with a hundred and eighty cattle; and agreed that if she became a widow, her settlement would be three hundred and sixty. I assume some corresponding piece of land was set aside for their grazing.

The disposition to pompous and expensive funerals, which has at one time or other prevailed in most parts of the civilized world, is not yet suppressed in the Islands, though some of the ancient solemnities are worn away, and singers are no longer hired to attend the procession.  Nineteen years ago, at the burial of the Laird of Col, were killed thirty cows, and about fifty sheep.  The number of the cows is positively told, and we must suppose other victuals in like proportion.

The tendency towards extravagant and costly funerals, which has at some point been common in many parts of the civilized world, still exists in the Islands, even though some of the old customs have faded, and singers are no longer hired to join the procession. Nineteen years ago, at the funeral of the Laird of Col, thirty cows and about fifty sheep were killed. The count of the cows is confirmed, and we can assume there were other foods in similar amounts.

Mr. Maclean informed us of an odd game, of which he did not tell the original, but which may perhaps be used in other places, where the reason of it is not yet forgot.  At New-year’s eve, in the hall or castle of the Laird, where, at festal seasons, there may be supposed a very numerous company, one man dresses himself in a cow’s hide, upon which other men beat with sticks.  He runs with all this noise round the house, which all the company quits in a counterfeited fright: the door is then shut.  At New-year’s eve there is no great pleasure to be had out of doors in the Hebrides.  They are sure soon to recover from their terrour enough to solicit for re-admission; which, for the honour of poetry, is not to be obtained but by repeating a verse, with which those that are knowing and provident take care to be furnished.

Mr. Maclean told us about a strange game that he didn't share the original of, but it might be played in other places where its meaning isn't forgotten. On New Year's Eve, in the hall or castle of the Laird, where there's likely to be a large gathering, one man dresses up in a cow’s hide, and other guys hit it with sticks. He runs around the house making all this noise, causing everyone to pretend to be scared and leave. Then, the door gets shut. There’s not much fun to be had outside in the Hebrides on New Year's Eve. They quickly get over their fright and start asking to be let back in, but for the love of poetry, they can only return by reciting a verse that those in the know have made sure to memorize.

Very near the house of Maclean stands the castle of Col, which was the mansion of the Laird, till the house was built.  It is built upon a rock, as Mr. Boswell remarked, that it might not be mined.  It is very strong, and having been not long uninhabited, is yet in repair.  On the wall was, not long ago, a stone with an inscription, importing, that ‘if any man of the clan of Maclonich shall appear before this castle, though he come at midnight, with a man’s head in his hand, he shall there find safety and protection against all but the King.’

Very close to the Maclean house is the Col castle, which used to be the residence of the Laird until the new house was built. It’s situated on a rock, as Mr. Boswell pointed out, so it couldn’t be mined. It’s very sturdy, and although it hasn't been lived in for long, it’s still in good condition. Recently, there was a stone on the wall with an inscription that said, ‘if any man from the clan of Maclonich comes to this castle, even if he arrives at midnight with a man's head in his hand, he will find safety and protection there, except from the King.’

This is an old Highland treaty made upon a very memorable occasion.  Maclean, the son of John Gerves, who recovered Col, and conquered Barra, had obtained, it is said, from James the Second, a grant of the lands of Lochiel, forfeited, I suppose, by some offence against the state.

This is an old Highland treaty made during a very significant event. Maclean, the son of John Gerves, who reclaimed Col and conquered Barra, reportedly received a grant of the lands of Lochiel from James the Second, lands that I assume were forfeited due to some offense against the state.

Forfeited estates were not in those days quietly resigned; Maclean, therefore, went with an armed force to seize his new possessions, and, I know not for what reason, took his wife with him.  The Camerons rose in defence of their Chief, and a battle was fought at the head of Loch Ness, near the place where Fort Augustus now stands, in which Lochiel obtained the victory, and Maclean, with his followers, was defeated and destroyed.

Forfeited estates weren't just given up back then; so, Maclean went with an armed group to take control of his new lands, and for some reason, he brought his wife along. The Camerons rallied to defend their Chief, and a battle took place at the head of Loch Ness, close to where Fort Augustus now stands. Lochiel won the battle, while Maclean and his followers were defeated and wiped out.

The lady fell into the hands of the conquerours, and being found pregnant was placed in the custody of Maclonich, one of a tribe or family branched from Cameron, with orders, if she brought a boy, to destroy him, if a girl, to spare her.

The woman was captured by the conquerors, and upon being found pregnant, she was put under the care of Maclonich, a member of a tribe or family related to the Camerons. He was instructed that if she had a boy, he should be killed, but if a girl was born, she should be spared.

Maclonich’s wife, who was with child likewise, had a girl about the same time at which lady Maclean brought a boy, and Maclonich with more generosity to his captive, than fidelity to his trust, contrived that the children should be changed.

Maclonich’s wife, who was also expecting, gave birth to a girl around the same time Lady Maclean had a boy. Maclonich, showing more generosity to his captive than loyalty to his promise, managed to switch the children.

Maclean being thus preserved from death, in time recovered his original patrimony; and in gratitude to his friend, made his castle a place of refuge to any of the clan that should think himself in danger; and, as a proof of reciprocal confidence, Maclean took upon himself and his posterity the care of educating the heir of Maclonich.

Maclean, having been saved from death, eventually regained his original estate. In appreciation for his friend's help, he turned his castle into a safe haven for any clan members who felt threatened. As a sign of mutual trust, Maclean committed himself and his descendants to the responsibility of educating Maclonich's heir.

This story, like all other traditions of the Highlands, is variously related, but though some circumstances are uncertain, the principal fact is true.  Maclean undoubtedly owed his preservation to Maclonich; for the treaty between the two families has been strictly observed: it did not sink into disuse and oblivion, but continued in its full force while the chieftains retained their power.  I have read a demand of protection, made not more than thirty-seven years ago, for one of the Maclonichs, named Ewen Cameron, who had been accessory to the death of Macmartin, and had been banished by Lochiel, his lord, for a certain term; at the expiration of which he returned married from France, but the Macmartins, not satisfied with the punishment, when he attempted to settle, still threatened him with vengeance.  He therefore asked, and obtained shelter in the Isle of Col.

This story, like all traditions from the Highlands, is told in different ways, but even though some details are unclear, the main fact is true. Maclean definitely owed his survival to Maclonich; the agreement between their families was strictly upheld: it didn’t fade into forgetfulness but remained strong while the leaders had their power. I found a request for protection, made just thirty-seven years ago, for a Maclonich named Ewen Cameron, who was involved in the death of Macmartin and had been exiled by his lord Lochiel for a certain period. When that period ended, he returned married from France, but the Macmartins, not satisfied with the punishment, still threatened him with revenge when he tried to settle down. So, he requested and received shelter on the Isle of Col.

The power of protection subsists no longer, but what the law permits is yet continued, and Maclean of Col now educates the heir of Maclonich.

The power of protection is gone, but what the law allows still exists, and Maclean of Col is now educating the heir of Maclonich.

There still remains in the Islands, though it is passing fast away, the custom of fosterage.  A Laird, a man of wealth and eminence, sends his child, either male or female, to a tacksman, or tenant, to be fostered.  It is not always his own tenant, but some distant friend that obtains this honour; for an honour such a trust is very reasonably thought.  The terms of fosterage seem to vary in different islands.  In Mull, the father sends with his child a certain number of cows, to which the same number is added by the fosterer.  The father appropriates a proportionable extent of ground, without rent, for their pasturage.  If every cow brings a calf, half belongs to the fosterer, and half to the child; but if there be only one calf between two cows, it is the child’s, and when the child returns to the parent, it is accompanied by all the cows given, both by the father and by the fosterer, with half of the increase of the stock by propagation.  These beasts are considered as a portion, and called Macalive cattle, of which the father has the produce, but is supposed not to have the full property, but to owe the same number to the child, as a portion to the daughter, or a stock for the son.

There’s still a custom in the Islands, though it’s fading quickly, called fosterage. A Laird, a wealthy and prominent man, sends his child, whether a boy or a girl, to a tacksman or tenant to be raised. It’s not always his own tenant but sometimes a distant friend who receives this honor, as it’s seen as a significant trust. The terms of fosterage seem to differ across the islands. In Mull, the father sends a certain number of cows with his child, and the fosterer adds the same number. The father is given a proportional amount of land, free of rent, for grazing. If each cow has a calf, half of the calves belong to the fosterer and half to the child. However, if there’s only one calf between two cows, it goes to the child. When the child returns to the parent, they bring back all the cows given by both the father and the fosterer, alongside half of the increase from breeding. These animals are considered a portion and are called Macalive cattle, where the father can benefit from their produce but is expected to return the same number to the child, as a portion for a daughter or a stock for a son.

Children continue with the fosterer perhaps six years, and cannot, where this is the practice, be considered as burdensome.  The fosterer, if he gives four cows, receives likewise four, and has, while the child continues with him, grass for eight without rent, with half the calves, and all the milk, for which he pays only four cows when he dismisses his Dalt, for that is the name for a foster child.

Children stay with their foster families for about six years, and in this arrangement, they're not seen as a burden. The fosterer, if he provides four cows, gets back four cows in return, and while the child is with him, he gets free grass for eight cows, half of the calves, and all the milk, for which he only pays four cows when he lets go of his Dalt, which is the term for a foster child.

Fosterage is, I believe, sometimes performed upon more liberal terms.  Our friend, the young Laird of Col, was fostered by Macsweyn of Grissipol.  Macsweyn then lived a tenant to Sir James Macdonald in the Isle of Sky; and therefore Col, whether he sent him cattle or not, could grant him no land.  The Dalt, however, at his return, brought back a considerable number of Macalive cattle, and of the friendship so formed there have been good effects.  When Macdonald raised his rents, Macsweyn was, like other tenants, discontented, and, resigning his farm, removed from Sky to Col, and was established at Grissipol.

Fosterage, I think, is sometimes done on more generous terms. Our friend, the young Laird of Col, was raised by Macsweyn of Grissipol. Macsweyn was then a tenant of Sir James Macdonald on the Isle of Skye; thus, Col couldn't give him any land, regardless of whether he sent cattle or not. However, the Dalt returned with a significant number of Macalive cattle, and the friendship that developed from this has had positive outcomes. When Macdonald increased his rents, Macsweyn, like other tenants, was unhappy, so he gave up his farm and moved from Skye to Col, settling at Grissipol.

These observations we made by favour of the contrary wind that drove us to Col, an Island not often visited; for there is not much to amuse curiosity, or to attract avarice.

We made these observations thanks to the opposing wind that pushed us to Col, an island that isn’t visited often; there isn't much to satisfy curiosity or to tempt greed.

The ground has been hitherto, I believe, used chiefly for pasturage.  In a district, such as the eye can command, there is a general herdsman, who knows all the cattle of the neighbourhood, and whose station is upon a hill, from which he surveys the lower grounds; and if one man’s cattle invade another’s grass, drives them back to their own borders.  But other means of profit begin to be found; kelp is gathered and burnt, and sloops are loaded with the concreted ashes.  Cultivation is likely to be improved by the skill and encouragement of the present heir, and the inhabitants of those obscure vallies will partake of the general progress of life.

The land has mostly been used for grazing until now. In an area visible to the eye, there is a local herdsman who knows all the cattle in the vicinity. He stands on a hill, watching over the lower fields, and if one person's cattle invade another's pasture, he drives them back to their own area. However, new ways to make a profit are starting to emerge; kelp is collected and burned, and boats are loaded with the solid ashes. Farming is likely to improve thanks to the knowledge and support of the current heir, and the people in those remote valleys will benefit from the overall progress of life.

The rents of the parts which belong to the Duke of Argyle, have been raised from fifty-five to one hundred and five pounds, whether from the land or the sea I cannot tell.  The bounties of the sea have lately been so great, that a farm in Southuist has risen in ten years from a rent of thirty pounds to one hundred and eighty.

The rents for the properties owned by the Duke of Argyle have increased from fifty-five to one hundred and five pounds, though I can't say if that's due to the land or the sea. Recently, the rewards from the sea have been so high that a farm in Southuist has gone up in rent from thirty pounds to one hundred and eighty in just ten years.

He who lives in Col, and finds himself condemned to solitary meals, and incommunicable reflection, will find the usefulness of that middle order of Tacksmen, which some who applaud their own wisdom are wishing to destroy.  Without intelligence man is not social, he is only gregarious; and little intelligence will there be, where all are constrained to daily labour, and every mind must wait upon the hand.

He who lives in Col and finds himself stuck with solitary meals and unshared thoughts will realize the importance of that middle group of Tacksmen, which some who think highly of their own wisdom want to get rid of. Without intelligence, a person isn’t truly social; they’re just drawn to groups. And there won’t be much intelligence where everyone is forced into daily labor and every mind has to follow the hands.

After having listened for some days to the tempest, and wandered about the Island till our curiosity was satisfied, we began to think about our departure.  To leave Col in October was not very easy.  We however found a sloop which lay on the coast to carry kelp; and for a price which we thought levied upon our necessities, the master agreed to carry us to Mull, whence we might readily pass back to Scotland.

After listening to the storm for a few days and exploring the Island until we were satisfied, we started to consider leaving. It wasn't easy to leave Col in October. However, we found a sloop along the coast that was there to collect kelp, and for a fee we thought was a bit high given our situation, the captain agreed to take us to Mull, from where we could easily return to Scotland.

MULL

As we were to catch the first favourable breath, we spent the night not very elegantly nor pleasantly in the vessel, and were landed next day at Tobor Morar, a port in Mull, which appears to an unexperienced eye formed for the security of ships; for its mouth is closed by a small island, which admits them through narrow channels into a bason sufficiently capacious.  They are indeed safe from the sea, but there is a hollow between the mountains, through which the wind issues from the land with very mischievous violence.

As we were waiting for the first good breeze, we spent the night in the boat, not very comfortably or enjoyably, and were landed the next day at Tobor Morar, a port in Mull, which looks like a safe harbor to the inexperienced eye; its entrance is blocked by a small island, allowing ships to enter through narrow channels into a basin that is spacious enough. They are indeed protected from the open sea, but there is a valley between the mountains where the wind blows out from the land with quite a lot of force.

There was no danger while we were there, and we found several other vessels at anchor; so that the port had a very commercial appearance.

There was no danger while we were there, and we saw several other ships at anchor, giving the port a very commercial vibe.

The young Laird of Col, who had determined not to let us lose his company, while there was any difficulty remaining, came over with us.  His influence soon appeared; for he procured us horses, and conducted us to the house of Doctor Maclean, where we found very kind entertainment, and very pleasing conversation.  Miss Maclean, who was born, and had been bred at Glasgow, having removed with her father to Mull, added to other qualifications, a great knowledge of the Earse language, which she had not learned in her childhood, but gained by study, and was the only interpreter of Earse poetry that I could ever find.

The young Laird of Col, who decided he wouldn’t leave us behind while there were still challenges to face, joined us on our journey. His presence quickly made a difference; he arranged for us to get horses and led us to Doctor Maclean's house, where we received warm hospitality and enjoyable conversation. Miss Maclean, who was born and raised in Glasgow but moved to Mull with her father, not only had many other talents but also a deep knowledge of the Earse language. She hadn’t learned it as a child but picked it up through study and was the only person I ever found who could interpret Earse poetry.

The Isle of Mull is perhaps in extent the third of the Hebrides.  It is not broken by waters, nor shot into promontories, but is a solid and compact mass, of breadth nearly equal to its length.  Of the dimensions of the larger Islands, there is no knowledge approaching to exactness.  I am willing to estimate it as containing about three hundred square miles.

The Isle of Mull is probably the third largest of the Hebrides. It isn’t fragmented by water or jutting into peninsulas, but is a solid and compact landmass, with a width nearly equal to its length. There is no accurate information about the sizes of the larger islands. I would estimate it to be around three hundred square miles.

Mull had suffered like Sky by the black winter of seventy-one, in which, contrary to all experience, a continued frost detained the snow eight weeks upon the ground.  Against a calamity never known, no provision had been made, and the people could only pine in helpless misery.  One tenant was mentioned, whose cattle perished to the value of three hundred pounds; a loss which probably more than the life of man is necessary to repair.  In countries like these, the descriptions of famine become intelligible.  Where by vigorous and artful cultivation of a soil naturally fertile, there is commonly a superfluous growth both of grain and grass; where the fields are crowded with cattle; and where every hand is able to attract wealth from a distance, by making something that promotes ease, or gratifies vanity, a dear year produces only a comparative want, which is rather seen than felt, and which terminates commonly in no worse effect, than that of condemning the lower orders of the community to sacrifice a little luxury to convenience, or at most a little convenience to necessity.

Mull had endured like Sky through the harsh winter of seventy-one, during which, unexpectedly, a long freeze kept the snow on the ground for eight weeks. With no plans in place for such an unprecedented disaster, the people were left to suffer in complete despair. One tenant was noted whose livestock died, resulting in a loss of three hundred pounds; a loss that likely takes more than a person’s lifetime to recover from. In places like this, descriptions of famine start to make sense. In regions where the soil is naturally fertile and diligently cultivated, there is usually an excess of both grain and grass; where fields are filled with cattle; and where anyone can attract wealth from afar by creating something that brings comfort or satisfies vanity, a tough year results in only relative scarcity—one that is more observable than truly felt, usually leading to nothing worse than forcing the lower classes to trade a bit of luxury for practicality, or at worst, a bit of convenience for mere necessity.

But where the climate is unkind, and the ground penurious, so that the most fruitful years will produce only enough to maintain themselves; where life unimproved, and unadorned, fades into something little more than naked existence, and every one is busy for himself, without any arts by which the pleasure of others may be increased; if to the daily burden of distress any additional weight be added, nothing remains but to despair and die.  In Mull the disappointment of a harvest, or a murrain among the cattle, cuts off the regular provision; and they who have no manufactures can purchase no part of the superfluities of other countries.  The consequence of a bad season is here not scarcity, but emptiness; and they whose plenty, was barely a supply of natural and present need, when that slender stock fails, must perish with hunger.

But where the climate is harsh and the land is poor, even the best years only provide enough to get by; where life is basic and unembellished, it turns into little more than mere survival, and everyone is focused on themselves, without any ways to enhance others' enjoyment; if an already heavy burden of hardship gets even heavier, the only options left are to lose hope and give up. In Mull, a failed harvest or disease among the cattle disrupts regular food supply; those without industries can’t buy any extra goods from other countries. Here, a bad season doesn’t just mean less food; it means complete lack. People who were barely able to meet their natural and immediate needs, when that meager supply runs out, face starvation.

All travel has its advantages.  If the passenger visits better countries, he may learn to improve his own, and if fortune carries him to worse, he may learn to enjoy it.

All travel has its perks. If the traveler finds themselves in better countries, they can learn how to make their own better, and if luck brings them to worse places, they might learn to appreciate what they have.

Mr. Boswell’s curiosity strongly impelled him to survey Iona, or Icolmkil, which was to the early ages the great school of Theology, and is supposed to have been the place of sepulture for the ancient kings.  I, though less eager, did not oppose him.

Mr. Boswell's curiosity strongly drove him to explore Iona, or Icolmkil, which in early times was the major school of Theology and is believed to have been the burial site for the ancient kings. I, though not as enthusiastic, didn't discourage him.

That we might perform this expedition, it was necessary to traverse a great part of Mull.  We passed a day at Dr. Maclean’s, and could have been well contented to stay longer.  But Col provided us horses, and we pursued our journey.  This was a day of inconvenience, for the country is very rough, and my horse was but little.  We travelled many hours through a tract, black and barren, in which, however, there were the reliques of humanity; for we found a ruined chapel in our way.

To carry out this expedition, we needed to cross a large part of Mull. We spent a day at Dr. Maclean’s and would have been happy to stay longer. But Col provided us with horses, and we continued our journey. It was a tough day since the terrain was very rough, and my horse was small. We traveled for many hours through a black and barren area, but there were remnants of humanity; we came across a ruined chapel on our way.

It is natural, in traversing this gloom of desolation, to inquire, whether something may not be done to give nature a more cheerful face, and whether those hills and moors that afford heath cannot with a little care and labour bear something better?  The first thought that occurs is to cover them with trees, for that in many of these naked regions trees will grow, is evident, because stumps and roots are yet remaining; and the speculatist hastily proceeds to censure that negligence and laziness that has omitted for so long a time so easy an improvement.

As we walk through this dark emptiness, it’s only natural to wonder if there’s something we can do to make nature look happier, and if those hills and moors that provide heather could, with a bit of effort, support something nicer? The first idea that comes to mind is to plant trees, since it’s clear that trees can grow in many of these bare areas, as stumps and roots are still present; and the thinker quickly criticizes the negligence and laziness that have allowed such an easy improvement to be ignored for so long.

To drop seeds into the ground, and attend their growth, requires little labour and no skill.  He who remembers that all the woods, by which the wants of man have been supplied from the Deluge till now, were self-sown, will not easily be persuaded to think all the art and preparation necessary, which the Georgick writers prescribe to planters.  Trees certainly have covered the earth with very little culture.  They wave their tops among the rocks of Norway, and might thrive as well in the Highlands and Hebrides.

Dropping seeds into the ground and watching them grow takes minimal effort and no special skills. Anyone who remembers that all the forests, which have met human needs since the Flood, grew naturally won’t be easily convinced that all the techniques and preparations suggested by agricultural writers are essential for planters. Trees have certainly spread across the earth with very little care. They reach for the sky among the rocks of Norway and could thrive just as well in the Highlands and Hebrides.

But there is a frightful interval between the seed and timber.  He that calculates the growth of trees, has the unwelcome remembrance of the shortness of life driven hard upon him.  He knows that he is doing what will never benefit himself; and when he rejoices to see the stem rise, is disposed to repine that another shall cut it down.

But there’s a scary gap between the seed and the tree. Anyone who measures the growth of trees is painfully reminded of the shortness of life. They know that what they’re doing will never help them. And when they’re happy to see the trunk grow, they’re inclined to resent that someone else will cut it down.

Plantation is naturally the employment of a mind unburdened with care, and vacant to futurity, saturated with present good, and at leisure to derive gratification from the prospect of posterity.  He that pines with hunger, is in little care how others shall be fed.  The poor man is seldom studious to make his grandson rich.  It may be soon discovered, why in a place, which hardly supplies the cravings of necessity, there has been little attention to the delights of fancy, and why distant convenience is unregarded, where the thoughts are turned with incessant solicitude upon every possibility of immediate advantage.

Plantation is essentially a way for a mind that's free of worries to focus on the present, enjoying what it has, and to look forward to future generations. Someone who is starving isn't really concerned about how others will eat. The poor rarely think about making their grandchildren wealthy. It’s easy to see why, in a place that barely meets basic needs, there’s little attention given to the pleasures of imagination, and why opportunities for the future are overlooked when people are constantly worried about every chance for immediate gain.

Neither is it quite so easy to raise large woods, as may be conceived.  Trees intended to produce timber must be sown where they are to grow; and ground sown with trees must be kept useless for a long time, inclosed at an expence from which many will be discouraged by the remoteness of the profit, and watched with that attention, which, in places where it is most needed, will neither be given nor bought.  That it cannot be plowed is evident; and if cattle be suffered to graze upon it, they will devour the plants as fast as they rise.  Even in coarser countries, where herds and flocks are not fed, not only the deer and the wild goats will browse upon them, but the hare and rabbit will nibble them.  It is therefore reasonable to believe, what I do not remember any naturalist to have remarked, that there was a time when the world was very thinly inhabited by beasts, as well as men, and that the woods had leisure to rise high before animals had bred numbers sufficient to intercept them.

It's not as easy to grow large forests as you might think. Trees meant for timber need to be planted where they will ultimately grow; and land planted with trees has to be left idle for a long time, fenced off at a cost that many will find discouraging due to the long wait for profits, and requires careful attention that often isn't available in the places it's most needed. It’s clear that the land can’t be plowed, and if cattle are allowed to graze there, they will eat the young plants as soon as they sprout. Even in less populated areas, where herding isn't common, not only will deer and wild goats feed on them, but hares and rabbits will nibble at them too. Therefore, it makes sense to think—though I don't recall any naturalist mentioning it—that there was a time when both animals and people were sparse, allowing the forests to grow tall before animal populations became large enough to disrupt them.

Sir James Macdonald, in part of the wastes of his territory, set or sowed trees, to the number, as I have been told, of several millions, expecting, doubtless, that they would grow up into future navies and cities; but for want of inclosure, and of that care which is always necessary, and will hardly ever be taken, all his cost and labour have been lost, and the ground is likely to continue an useless heath.

Sir James Macdonald planted or sowed millions of trees in some of the uninhabited areas of his land, probably hoping that they would eventually become the basis for future navies and cities. However, because he didn't properly enclose the area or take the necessary care—which is rare to see—he lost all his investment and effort, and the land is likely to remain a useless wasteland.

Having not any experience of a journey in Mull, we had no doubt of reaching the sea by day-light, and therefore had not left Dr. Maclean’s very early.  We travelled diligently enough, but found the country, for road there was none, very difficult to pass.  We were always struggling with some obstruction or other, and our vexation was not balanced by any gratification of the eye or mind.  We were now long enough acquainted with hills and heath to have lost the emotion that they once raised, whether pleasing or painful, and had our mind employed only on our own fatigue.  We were however sure, under Col’s protection, of escaping all real evils.  There was no house in Mull to which he could not introduce us.  He had intended to lodge us, for that night, with a gentleman that lived upon the coast, but discovered on the way, that he then lay in bed without hope of life.

Having no experience traveling in Mull, we were sure we'd reach the sea by daylight, so we didn’t leave Dr. Maclean’s very early. We traveled diligently enough but found the countryside, since there were no roads, very hard to navigate. We were constantly dealing with one obstacle or another, and our frustration wasn’t eased by any visual or mental satisfaction. We had been around hills and heaths long enough that we had lost the emotions they once stirred in us, whether good or bad, and our minds were only focused on our own exhaustion. However, with Col’s protection, we were confident we could avoid any real dangers. There was no house in Mull that he couldn’t get us into. He had planned to put us up for the night with a gentleman who lived on the coast, but discovered along the way that he was in bed without any hope of recovery.

We resolved not to embarrass a family, in a time of so much sorrow, if any other expedient could he found; and as the Island of Ulva was over-against us, it was determined that we should pass the strait and have recourse to the Laird, who, like the other gentlemen of the Islands, was known to Col.  We expected to find a ferry-boat, but when at last we came to the water, the boat was gone.

We decided not to embarrass a family during such a tough time, if we could find another way. Since the Island of Ulva was right across from us, we agreed to cross the strait and ask the Laird for help, who was known to Col, like other island gentlemen. We thought we would find a ferry boat, but when we finally got to the water, the boat was gone.

We were now again at a stop.  It was the sixteenth of October, a time when it is not convenient to sleep in the Hebrides without a cover, and there was no house within our reach, but that which we had already declined.

We were stopped again. It was October 16th, a time when it's not comfortable to sleep in the Hebrides without a blanket, and there was no house within our reach except the one we had already turned down.

ULVA

While we stood deliberating, we were happily espied from an Irish ship, that lay at anchor in the strait.  The master saw that we wanted a passage, and with great civility sent us his boat, which quickly conveyed us to Ulva, where we were very liberally entertained by Mr. Macquarry.

While we were debating, we were happily spotted by an Irish ship anchored in the strait. The captain realized we needed a ride and courteously sent his boat to take us to Ulva, where we were generously hosted by Mr. Macquarry.

To Ulva we came in the dark, and left it before noon the next day.  A very exact description therefore will not be expected.  We were told, that it is an Island of no great extent, rough and barren, inhabited by the Macquarrys; a clan not powerful nor numerous, but of antiquity, which most other families are content to reverence.  The name is supposed to be a depravation of some other; for the Earse language does not afford it any etymology.  Macquarry is proprietor both of Ulva and some adjacent Islands, among which is Staffa, so lately raised to renown by Mr. Banks.

We arrived at Ulva in the dark and left before noon the next day. So, you probably won't expect a very detailed description. We were told that it's a small, rugged, and barren island inhabited by the Macquarry clan; they're not a powerful or large group, but they have a long history that other families respect. The name is thought to be a corruption of another, as the Gaelic language doesn’t provide an etymology for it. Macquarry owns both Ulva and some nearby islands, including Staffa, which has recently gained fame thanks to Mr. Banks.

When the Islanders were reproached with their ignorance, or insensibility of the wonders of Staffa, they had not much to reply.  They had indeed considered it little, because they had always seen it; and none but philosophers, nor they always, are struck with wonder, otherwise than by novelty.  How would it surprise an unenlightened ploughman, to hear a company of sober men, inquiring by what power the hand tosses a stone, or why the stone, when it is tossed, falls to the ground!

When the Islanders were criticized for their ignorance or lack of appreciation for the wonders of Staffa, they didn’t have much to say in response. They had actually thought it was nothing special because they had always seen it; only philosophers—if they even do—are amazed, and usually only by something new. How surprised would an uninformed farmer be to hear a group of serious people asking what makes the hand throw a stone, or why the stone falls to the ground when it’s thrown!

Of the ancestors of Macquarry, who thus lies hid in his unfrequented Island, I have found memorials in all places where they could be expected.

Of the ancestors of Macquarry, who now rests hidden on his rarely visited island, I have found records in every place where they might be expected.

Inquiring after the reliques of former manners, I found that in Ulva, and, I think, no where else, is continued the payment of the Mercheta Mulierum; a fine in old times due to the Laird at the marriage of a virgin.  The original of this claim, as of our tenure of Borough English, is variously delivered.  It is pleasant to find ancient customs in old families.  This payment, like others, was, for want of money, made anciently in the produce of the land.  Macquarry was used to demand a sheep, for which he now takes a crown, by that inattention to the uncertain proportion between the value and the denomination of money, which has brought much disorder into Europe.  A sheep has always the same power of supplying human wants, but a crown will bring at one time more, at another less.

Looking into the traditions of the past, I discovered that in Ulva, and I believe nowhere else, the payment of the Mercheta Mulierum is still practiced; a fee that used to be owed to the Laird upon the marriage of a virgin. The origins of this practice, like that of our Borough English tenure, are described in various ways. It's fascinating to see ancient customs persist in old families. This payment, like others, used to be made in agricultural produce due to a lack of money. Macquarry used to ask for a sheep, for which he now charges a crown, due to the inconsistency between the value and the denomination of money that has caused so much confusion in Europe. A sheep always has the same worth in meeting human needs, but a crown can be more valuable at one time and less at another.

Ulva was not neglected by the piety of ardent times: it has still to show what was once a church.

Ulva wasn’t overlooked by the fervor of earlier times: it still has remnants of what was once a church.

INCH KENNETH

In the morning we went again into the boat, and were landed on Inch Kenneth, an Island about a mile long, and perhaps half a mile broad, remarkable for pleasantness and fertility.  It is verdant and grassy, and fit both for pasture and tillage; but it has no trees.  Its only inhabitants were Sir Allan Maclean and two young ladies, his daughters, with their servants.

In the morning, we got back into the boat and landed on Inch Kenneth, an island about a mile long and maybe half a mile wide, known for its beauty and fertility. It's green and grassy, suitable for both grazing and farming, but it has no trees. Its only residents were Sir Allan Maclean and his two daughters, along with their servants.

Romance does not often exhibit a scene that strikes the imagination more than this little desert in these depths of Western obscurity, occupied not by a gross herdsman, or amphibious fisherman, but by a gentleman and two ladies, of high birth, polished manners and elegant conversation, who, in a habitation raised not very far above the ground, but furnished with unexpected neatness and convenience, practised all the kindness of hospitality, and refinement of courtesy.

Romance rarely shows a scene that captures the imagination more than this small desert in the depths of Western nowhere, occupied not by a rough herdsman or a fishing person, but by a gentleman and two ladies of noble birth, polished manners, and elegant conversation. They lived in a place that was not too far above the ground but was surprisingly neat and convenient, practicing all the warmth of hospitality and the grace of courtesy.

Sir Allan is the Chieftain of the great clan of Maclean, which is said to claim the second place among the Highland families, yielding only to Macdonald.  Though by the misconduct of his ancestors, most of the extensive territory, which would have descended to him, has been alienated, he still retains much of the dignity and authority of his birth.  When soldiers were lately wanting for the American war, application was made to Sir Allan, and he nominated a hundred men for the service, who obeyed the summons, and bore arms under his command.

Sir Allan is the leader of the powerful Maclean clan, which is said to be the second most prominent among the Highland families, following only the Macdonalds. Although his ancestors’ poor choices have led to the loss of most of the vast land that should have been passed down to him, he still holds much of the respect and authority that comes with his position. Recently, when there was a need for soldiers for the American war, Sir Allan was approached, and he enlisted a hundred men for the cause, who responded to his call and served under his command.

He had then, for some time, resided with the young ladies in Inch Kenneth, where he lives not only with plenty, but with elegance, having conveyed to his cottage a collection of books, and what else is necessary to make his hours pleasant.

He had then, for a while, lived with the young ladies in Inch Kenneth, where he enjoyed not only abundance but also style, having brought to his cottage a collection of books and everything else needed to make his time enjoyable.

When we landed, we were met by Sir Allan and the Ladies, accompanied by Miss Macquarry, who had passed some time with them, and now returned to Ulva with her father.

When we landed, we were greeted by Sir Allan and the Ladies, along with Miss Macquarry, who had spent some time with them and was now returning to Ulva with her father.

We all walked together to the mansion, where we found one cottage for Sir Allan, and I think two more for the domesticks and the offices.  We entered, and wanted little that palaces afford.  Our room was neatly floored, and well lighted; and our dinner, which was dressed in one of the other huts, was plentiful and delicate.

We all walked together to the mansion, where we found one cottage for Sir Allan, and I think two more for the staff and the offices. We entered and lacked nothing that palaces offer. Our room had a nice floor and was well lit; our dinner, which was prepared in one of the other huts, was plentiful and delicious.

In the afternoon Sir Allan reminded us, that the day was Sunday, which he never suffered to pass without some religious distinction, and invited us to partake in his acts of domestick worship; which I hope neither Mr. Boswell nor myself will be suspected of a disposition to refuse.  The elder of the Ladies read the English service.

In the afternoon, Sir Allan reminded us that it was Sunday, which he never let go by without some religious observance, and invited us to join in his home worship; I hope neither Mr. Boswell nor I will be thought to have any inclination to decline. The older lady read the English service.

Inch Kenneth was once a seminary of ecclesiasticks, subordinate, I suppose, to Icolmkill.  Sir Allan had a mind to trace the foundations of the college, but neither I nor Mr. Boswell, who bends a keener eye on vacancy, were able to perceive them.

Inch Kenneth used to be a seminary for clergy, probably under Icolmkill. Sir Allan wanted to find out the college's origins, but neither I nor Mr. Boswell, who tends to stare off into space, could see them.

Our attention, however, was sufficiently engaged by a venerable chapel, which stands yet entire, except that the roof is gone.  It is about sixty feet in length, and thirty in breadth.  On one side of the altar is a bas relief of the blessed Virgin, and by it lies a little bell; which, though cracked, and without a clapper, has remained there for ages, guarded only by the venerableness of the place.  The ground round the chapel is covered with gravestones of Chiefs and ladies; and still continues to be a place of sepulture.

Our attention was drawn to an old chapel that still stands intact, except for the missing roof. It's about sixty feet long and thirty feet wide. On one side of the altar, there's a bas relief of the Blessed Virgin, and next to it lies a small bell, which, although cracked and missing its clapper, has been there for ages, protected only by the sacredness of the site. The area around the chapel is filled with gravestones of chiefs and noblewomen, and it continues to be a burial ground.

Inch Kenneth is a proper prelude to Icolmkill.  It was not without some mournful emotion that we contemplated the ruins of religious structures and the monuments of the dead.

Inch Kenneth is a fitting introduction to Icolmkill. It was with a heavy heart that we looked at the ruins of the religious buildings and the memorials of those who had passed away.

On the next day we took a more distinct view of the place, and went with the boat to see oysters in the bed, out of which the boatmen forced up as many as were wanted.  Even Inch Kenneth has a subordinate Island, named Sandiland, I suppose in contempt, where we landed, and found a rock, with a surface of perhaps four acres, of which one is naked stone, another spread with sand and shells, some of which I picked up for their glossy beauty, and two covered with a little earth and grass, on which Sir Allan has a few sheep.  I doubt not but when there was a college at Inch Kenneth, there was a hermitage upon Sandiland.

The next day, we looked at the place more closely and took the boat to check out the oysters in the bed, from which the boatmen gathered as many as we needed. Even Inch Kenneth has a smaller island called Sandiland, probably as a joke, where we landed and discovered a rock that's about four acres wide. One part is bare stone, another is covered with sand and shells, some of which I collected for their shiny beauty, and two sections have a bit of dirt and grass where Sir Allan keeps a few sheep. I have no doubt that when there was a college at Inch Kenneth, there was a hermitage on Sandiland.

Having wandered over those extensive plains, we committed ourselves again to the winds and waters; and after a voyage of about ten minutes, in which we met with nothing very observable, were again safe upon dry ground.

Having roamed across those vast plains, we once again entrusted ourselves to the winds and waters; and after about a ten-minute journey, during which we saw nothing particularly noteworthy, we were back safely on dry land.

We told Sir Allan our desire of visiting Icolmkill, and entreated him to give us his protection, and his company.  He thought proper to hesitate a little, but the Ladies hinted, that as they knew he would not finally refuse, he would do better if he preserved the grace of ready compliance.  He took their advice, and promised to carry us on the morrow in his boat.

We told Sir Allan that we wanted to visit Icolmkill and asked him to protect us and join us. He hesitated for a moment, but the ladies suggested that since they knew he wouldn’t ultimately say no, it would be better for him to agree more quickly. He took their advice and promised to take us in his boat the next day.

We passed the remaining part of the day in such amusements as were in our power.  Sir Allan related the American campaign, and at evening one of the Ladies played on her harpsichord, while Col and Mr. Boswell danced a Scottish reel with the other.

We spent the rest of the day enjoying whatever activities we could. Sir Allan shared stories about the American campaign, and in the evening, one of the ladies played on her harpsichord while Col and Mr. Boswell danced a Scottish reel with the others.

We could have been easily persuaded to a longer stay upon Inch Kenneth, but life will not be all passed in delight.  The session at Edinburgh was approaching, from which Mr. Boswell could not be absent.

We could have been easily convinced to stay longer on Inch Kenneth, but life can't be all about enjoyment. The session in Edinburgh was coming up, and Mr. Boswell couldn’t miss it.

In the morning our boat was ready: it was high and strong.  Sir Allan victualled it for the day, and provided able rowers.  We now parted from the young Laird of Col, who had treated us with so much kindness, and concluded his favours by consigning us to Sir Allan.  Here we had the last embrace of this amiable man, who, while these pages were preparing to attest his virtues, perished in the passage between Ulva and Inch Kenneth.

In the morning, our boat was ready: it was tall and sturdy. Sir Allan stocked it with supplies for the day and provided skilled rowers. We now said goodbye to the young Laird of Col, who had treated us with such kindness and wrapped up his generosity by handing us over to Sir Allan. Here we had the final embrace of this wonderful man, who, while these pages were being written to honor his virtues, lost his life in the crossing between Ulva and Inch Kenneth.

Sir Allan, to whom the whole region was well known, told us of a very remarkable cave, to which he would show us the way.  We had been disappointed already by one cave, and were not much elevated by the expectation of another.

Sir Allan, who was well acquainted with the entire region, told us about a really interesting cave that he would guide us to. We had already been let down by one cave and weren’t too excited about the prospect of another.

It was yet better to see it, and we stopped at some rocks on the coast of Mull.  The mouth is fortified by vast fragments of stone, over which we made our way, neither very nimbly, nor very securely.  The place, however, well repaid our trouble.  The bottom, as far as the flood rushes in, was encumbered with large pebbles, but as we advanced was spread over with smooth sand.  The breadth is about forty-five feet: the roof rises in an arch, almost regular, to a height which we could not measure; but I think it about thirty feet.

It was definitely better to see it, so we stopped at some rocks on the coast of Mull. The entrance is protected by huge chunks of stone, which we navigated, not very gracefully or securely. However, the effort was worth it. The floor, where the tide rushes in, was covered with large pebbles, but as we moved further in, it opened up to smooth sand. It's about forty-five feet wide: the ceiling arches upward almost evenly to a height we couldn't exactly measure, but I'd say it's around thirty feet.

This part of our curiosity was nearly frustrated; for though we went to see a cave, and knew that caves are dark, we forgot to carry tapers, and did not discover our omission till we were wakened by our wants.  Sir Allan then sent one of the boatmen into the country, who soon returned with one little candle.  We were thus enabled to go forward, but could not venture far.  Having passed inward from the sea to a great depth, we found on the right hand a narrow passage, perhaps not more than six feet wide, obstructed by great stones, over which we climbed and came into a second cave, in breadth twenty-five feet.  The air in this apartment was very warm, but not oppressive, nor loaded with vapours.  Our light showed no tokens of a feculent or corrupted atmosphere.  Here was a square stone, called, as we are told, Fingal’s Table.

This part of our curiosity was nearly ruined; even though we went to check out a cave and knew it would be dark, we forgot to bring candles and didn’t realize our mistake until we were reminded by our needs. Sir Allan then sent one of the boatmen into the countryside, who quickly returned with a small candle. This allowed us to move forward, but we couldn’t go too far. After moving from the sea to a significant depth, we found a narrow passage on the right, barely six feet wide, blocked by large stones, which we climbed over to enter a second cave, about twenty-five feet wide. The air in this space was warm but not stifling, nor was it filled with fumes. Our light showed no signs of a foul or polluted atmosphere. Here was a square stone known, as we’ve been told, as Fingal’s Table.

If we had been provided with torches, we should have proceeded in our search, though we had already gone as far as any former adventurer, except some who are reported never to have returned; and, measuring our way back, we found it more than a hundred and sixty yards, the eleventh part of a mile.

If we had been given torches, we would have continued our search, even though we had already gone farther than any previous explorer, except for a few who are said to have never come back. When we measured our way back, we discovered it was more than a hundred and sixty yards, which is one-eleventh of a mile.

Our measures were not critically exact, having been made with a walking pole, such as it is convenient to carry in these rocky countries, of which I guessed the length by standing against it.  In this there could be no great errour, nor do I much doubt but the Highlander, whom we employed, reported the number right.  More nicety however is better, and no man should travel unprovided with instruments for taking heights and distances.

Our measurements weren’t super precise, as we took them using a walking stick, which is easy to carry in these rocky areas. I estimated the length by standing next to it. There shouldn’t be much of an error, and I have little doubt that the Highlander we hired reported the number accurately. Still, it’s always better to be more precise, and no one should travel without tools for measuring heights and distances.

There is yet another cause of errour not always easily surmounted, though more dangerous to the veracity of itinerary narratives, than imperfect mensuration.  An observer deeply impressed by any remarkable spectacle, does not suppose, that the traces will soon vanish from his mind, and having commonly no great convenience for writing, defers the description to a time of more leisure, and better accommodation.

There’s another reason for error that’s not always easy to overcome, and it’s even more dangerous to the accuracy of travel accounts than inaccurate measurements. When an observer is strongly moved by a remarkable sight, they don’t think that the details will fade from their memory. Usually, lacking a good opportunity to write things down, they postpone the description for a time when they have more free time and better facilities.

He who has not made the experiment, or who is not accustomed to require rigorous accuracy from himself, will scarcely believe how much a few hours take from certainty of knowledge, and distinctness of imagery; how the succession of objects will be broken, how separate parts will be confused, and how many particular features and discriminations will be compressed and conglobated into one gross and general idea.

Anyone who hasn’t tried it or isn’t used to demanding strict accuracy from themselves will hardly believe how much a few hours can diminish clarity of knowledge and vividness of imagery; how the order of objects can become disrupted, how distinct parts can become mixed up, and how many specific details and distinctions can be squashed together into one vague and general idea.

To this dilatory notation must be imputed the false relations of travellers, where there is no imaginable motive to deceive.  They trusted to memory, what cannot be trusted safely but to the eye, and told by guess what a few hours before they had known with certainty.  Thus it was that Wheeler and Spon described with irreconcilable contrariety things which they surveyed together, and which both undoubtedly designed to show as they saw them.

To this slow way of taking notes, we can blame the inaccurate accounts of travelers, who had no reason to lie. They relied on their memories, which can’t be trusted as well as what you can actually see, and they guessed about what they had known for sure just hours earlier. This is how Wheeler and Spon described things they both looked at together with completely conflicting accounts, even though they truly intended to show what they observed.

When we had satisfied our curiosity in the cave, so far as our penury of light permitted us, we clambered again to our boat, and proceeded along the coast of Mull to a headland, called Atun, remarkable for the columnar form of the rocks, which rise in a series of pilasters, with a degree of regularity, which Sir Allan thinks not less worthy of curiosity than the shore of Staffa.

After we had satisfied our curiosity in the cave, as far as our limited light allowed, we climbed back into our boat and continued along the coast of Mull to a headland called Atun, known for the column-like shape of the rocks that rise in a series of pillars with a level of regularity that Sir Allan finds just as fascinating as the shore of Staffa.

Not long after we came to another range of black rocks, which had the appearance of broken pilasters, set one behind another to a great depth.  This place was chosen by Sir Allan for our dinner.  We were easily accommodated with seats, for the stones were of all heights, and refreshed ourselves and our boatmen, who could have no other rest till we were at Icolmkill.

Not long after, we reached another stretch of black rocks that looked like broken pillars stacked one behind the other to a significant depth. Sir Allan picked this spot for our dinner. It was easy to find seats since the stones were of various heights, and we took a break to refresh ourselves and our boatmen, who wouldn’t get any real rest until we arrived at Icolmkill.

The evening was now approaching, and we were yet at a considerable distance from the end of our expedition.  We could therefore stop no more to make remarks in the way, but set forward with some degree of eagerness.  The day soon failed us, and the moon presented a very solemn and pleasing scene.  The sky was clear, so that the eye commanded a wide circle: the sea was neither still nor turbulent: the wind neither silent nor loud.  We were never far from one coast or another, on which, if the weather had become violent, we could have found shelter, and therefore contemplated at ease the region through which we glided in the tranquillity of the night, and saw now a rock and now an island grow gradually conspicuous and gradually obscure.  I committed the fault which I have just been censuring, in neglecting, as we passed, to note the series of this placid navigation.

The evening was drawing near, and we were still quite a distance from the end of our journey. We could no longer stop to make comments along the way, so we moved forward with a bit of excitement. The day quickly faded away, and the moon created a very serene and beautiful scene. The sky was clear, giving us a wide view; the sea was neither calm nor rough, and the wind was neither quiet nor loud. We were never far from one coast or the other, on which we could find shelter if the weather turned bad, allowing us to enjoy the peaceful area we smoothly glided through at night, watching as rocks and islands gradually became visible and then faded away. I made the mistake I had just criticized, neglecting to document the details of this smooth journey as we passed.

We were very near an Island, called Nun’s Island, perhaps from an ancient convent.  Here is said to have been dug the stone that was used in the buildings of Icolmkill.  Whether it is now inhabited we could not stay to inquire.

We were close to an island called Nun's Island, maybe named after an old convent. It's said that the stone used for the buildings of Icolmkill was quarried here. We didn't have time to check if anyone lives there now.

At last we came to Icolmkill, but found no convenience for landing.  Our boat could not be forced very near the dry ground, and our Highlanders carried us over the water.

At last we arrived at Icolmkill, but there was no convenient place to land. Our boat couldn't get very close to the shore, so our Highlanders carried us over the water.

We were now treading that illustrious Island, which was once the luminary of the Caledonian regions, whence savage clans and roving barbarians derived the benefits of knowledge, and the blessings of religion.  To abstract the mind from all local emotion would be impossible, if it were endeavoured, and would be foolish, if it were possible.  Whatever withdraws us from the power of our senses; whatever makes the past, the distant, or the future predominate over the present, advances us in the dignity of thinking beings.  Far from me and from my friends, be such frigid philosophy as may conduct us indifferent and unmoved over any ground which has been dignified by wisdom, bravery, or virtue.  That man is little to be envied, whose patriotism would not gain force upon the plain of Marathon, or whose piety would not grow warmer among the ruins of Iona!

We were now walking on that famous Island, which was once a shining beacon for the Scottish regions, where fierce clans and wandering warriors gained the gifts of knowledge and the blessings of faith. Ignoring all local emotions would be impossible if we tried, and foolish if we could. Anything that pulls us away from our senses, anything that makes the past, the distant, or the future more important than the present, lifts us in the dignity of thinking beings. Far from me and my friends be such cold philosophy that would let us feel indifferent and unmoved on any ground that has been honored by wisdom, courage, or virtue. A man is not to be envied if his love for his country does not strengthen on the battlefield of Marathon, or if his faith does not deepen among the ruins of Iona!

We came too late to visit monuments: some care was necessary for ourselves.  Whatever was in the Island, Sir Allan could command, for the inhabitants were Macleans; but having little they could not give us much.  He went to the headman of the Island, whom Fame, but Fame delights in amplifying, represents as worth no less than fifty pounds.  He was perhaps proud enough of his guests, but ill prepared for our entertainment; however, he soon produced more provision than men not luxurious require.  Our lodging was next to be provided.  We found a barn well stocked with hay, and made our beds as soft as we could.

We arrived too late to check out the monuments: we had to take care of ourselves first. Whatever was on the Island, Sir Allan could get, since the residents were Macleans; but they didn’t have much to give us. He approached the island's leader, who, according to rumors—rumors that tend to exaggerate—was said to be worth at least fifty pounds. He might have been proud to host us, but he wasn't really prepared for our comfort; however, he quickly offered more food than most guys would need. Next, we needed a place to stay. We found a barn filled with hay and made our beds as comfy as we could.

In the morning we rose and surveyed the place.  The churches of the two convents are both standing, though unroofed.  They were built of unhewn stone, but solid, and not inelegant.  I brought away rude measures of the buildings, such as I cannot much trust myself, inaccurately taken, and obscurely noted.  Mr. Pennant’s delineations, which are doubtless exact, have made my unskilful description less necessary.

In the morning, we got up and looked around the area. The churches of the two convents are both still standing, even though they don’t have roofs. They were made of rough stone, but they are solid and not unattractive. I took some rough measurements of the buildings, which I’m not very confident in, taken inaccurately and noted somewhat vaguely. Mr. Pennant’s drawings, which are definitely precise, have made my clumsy description less necessary.

The episcopal church consists of two parts, separated by the belfry, and built at different times.  The original church had, like others, the altar at one end, and tower at the other: but as it grew too small, another building of equal dimension was added, and the tower then was necessarily in the middle.

The episcopal church has two sections, divided by the bell tower, and built at different times. The original church had, like others, the altar at one end and the tower at the other. But as it became too small, another building of the same size was added, which placed the tower in the middle.

That these edifices are of different ages seems evident.  The arch of the first church is Roman, being part of a circle; that of the additional building is pointed, and therefore Gothick, or Saracenical; the tower is firm, and wants only to be floored and covered.

It’s clear that these buildings are from different time periods. The arch of the first church is Roman, featuring a circular design; the arch of the newer building is pointed, which makes it Gothic or Saracenic; the tower is sturdy and just needs a floor and a roof.

Of the chambers or cells belonging to the monks, there are some walls remaining, but nothing approaching to a complete apartment.

Of the monks' rooms or cells, some walls are still standing, but nothing resembles a complete living space.

The bottom of the church is so incumbered with mud and rubbish, that we could make no discoveries of curious inscriptions, and what there are have been already published.  The place is said to be known where the black stones lie concealed, on which the old Highland Chiefs, when they made contracts and alliances, used to take the oath, which was considered as more sacred than any other obligation, and which could not be violated without the blackest infamy.  In those days of violence and rapine, it was of great importance to impress upon savage minds the sanctity of an oath, by some particular and extraordinary circumstances.  They would not have recourse to the black stones, upon small or common occasions, and when they had established their faith by this tremendous sanction, inconstancy and treachery were no longer feared.

The bottom of the church is so covered in mud and trash that we couldn't find any interesting inscriptions, and whatever is there has already been published. It's said that there's a spot where the black stones are hidden, on which the old Highland Chiefs would take oaths when making contracts and alliances. This oath was regarded as more sacred than any other commitment and could not be broken without the worst disgrace. In those violent times, it was very important to instill in fierce minds the seriousness of an oath through some unique and extraordinary rituals. They wouldn't use the black stones for minor or everyday matters, and once they had established their loyalty with this powerful symbol, betrayal and treachery were no longer a worry.

The chapel of the nunnery is now used by the inhabitants as a kind of general cow-house, and the bottom is consequently too miry for examination.  Some of the stones which covered the later abbesses have inscriptions, which might yet be read, if the chapel were cleansed.  The roof of this, as of all the other buildings, is totally destroyed, not only because timber quickly decays when it is neglected, but because in an island utterly destitute of wood, it was wanted for use, and was consequently the first plunder of needy rapacity.

The chapel of the nunnery is now used by the locals as a sort of general cowhouse, so the ground is too muddy for inspection. Some of the stones that covered the later abbesses have inscriptions that could still be read if the chapel were cleaned up. The roof of this building, like all the others, is completely destroyed, not just because wood quickly rots when neglected, but also because in an island completely lacking in trees, it was needed for use and was therefore the first target of greedy theft.

The chancel of the nuns’ chapel is covered with an arch of stone, to which time has done no injury; and a small apartment communicating with the choir, on the north side, like the chapter-house in cathedrals, roofed with stone in the same manner, is likewise entire.

The area of the nuns’ chapel is covered with a stone arch that has withstood the test of time; and a small room connecting to the choir, on the north side, similar to the chapter-house in cathedrals, is also intact and has a stone roof built in the same style.

In one of the churches was a marble altar, which the superstition of the inhabitants has destroyed.  Their opinion was, that a fragment of this stone was a defence against shipwrecks, fire, and miscarriages.  In one corner of the church the bason for holy water is yet unbroken.

In one of the churches was a marble altar, which the superstition of the inhabitants has destroyed. Their opinion was that a piece of this stone defended against shipwrecks, fire, and miscarriages. In one corner of the church, the basin for holy water is still unbroken.

The cemetery of the nunnery was, till very lately, regarded with such reverence, that only women were buried in it.  These reliques of veneration always produce some mournful pleasure.  I could have forgiven a great injury more easily than the violation of this imaginary sanctity.

The cemetery of the nunnery was, until recently, looked at with such respect that only women were buried there. These remains of reverence always bring about some sad pleasure. I could have forgiven a significant wrong more easily than the breach of this imagined sanctity.

South of the chapel stand the walls of a large room, which was probably the hall, or refectory of the nunnery.  This apartment is capable of repair.  Of the rest of the convent there are only fragments.

South of the chapel are the walls of a large room, which was likely the hall or dining area of the nunnery. This space can be fixed up. The rest of the convent is just in bits and pieces.

Besides the two principal churches, there are, I think, five chapels yet standing, and three more remembered.  There are also crosses, of which two bear the names of St. John and St. Matthew.

Besides the two main churches, I believe there are five chapels still standing, with three more remembered. There are also crosses, two of which are named after St. John and St. Matthew.

A large space of ground about these consecrated edifices is covered with gravestones, few of which have any inscription.  He that surveys it, attended by an insular antiquary, may be told where the Kings of many nations are buried, and if he loves to sooth his imagination with the thoughts that naturally rise in places where the great and the powerful lie mingled with the dust, let him listen in submissive silence; for if he asks any questions, his delight is at an end.

A large area of land around these sacred buildings is filled with tombstones, most of which have no inscriptions. Anyone exploring it, accompanied by a local history buff, can learn where the kings of many nations are buried. If he enjoys letting his imagination wander in places where the great and powerful rest in the dust, he should listen quietly; because if he asks any questions, his enjoyment will be over.

Iona has long enjoyed, without any very credible attestation, the honour of being reputed the cemetery of the Scottish Kings.  It is not unlikely, that, when the opinion of local sanctity was prevalent, the Chieftains of the Isles, and perhaps some of the Norwegian or Irish princes were reposited in this venerable enclosure.  But by whom the subterraneous vaults are peopled is now utterly unknown.  The graves are very numerous, and some of them undoubtedly contain the remains of men, who did not expect to be so soon forgotten.

Iona has long been regarded, without much credible proof, as the burial place of the Scottish Kings. It's quite possible that, during a time when local sanctity was widely accepted, the Chieftains of the Isles, and possibly some Norwegian or Irish princes, were laid to rest in this ancient site. However, who occupies the underground vaults is now completely unknown. The graves are plentiful, and some of them certainly hold the remains of men who didn’t expect to be forgotten so quickly.

Not far from this awful ground, may be traced the garden of the monastery: the fishponds are yet discernible, and the aqueduct, which supplied them, is still in use.

Not far from this awful area, you can still see the garden of the monastery: the fishponds are still visible, and the aqueduct that supplied them is still in use.

There remains a broken building, which is called the Bishop’s house, I know not by what authority.  It was once the residence of some man above the common rank, for it has two stories and a chimney.  We were shewn a chimney at the other end, which was only a nich, without perforation, but so much does antiquarian credulity, or patriotick vanity prevail, that it was not much more safe to trust the eye of our instructor than the memory.

There’s a rundown building known as the Bishop’s house, though I’m not sure who named it that. It used to be the home of someone important, since it has two stories and a chimney. We were shown a chimney on the other end that was just a niche with no opening, but people’s fascination with history or national pride is so strong that it was probably not much safer to rely on our guide’s eyes than on their memory.

There is in the Island one house more, and only one, that has a chimney: we entered it, and found it neither wanting repair nor inhabitants; but to the farmers, who now possess it, the chimney is of no great value; for their fire was made on the floor, in the middle of the room, and notwithstanding the dignity of their mansion, they rejoiced, like their neighbours, in the comforts of smoke.

There is one more house on the Island, and only one, that has a chimney. We went inside and found it neither in need of repairs nor occupied. However, for the farmers who now own it, the chimney isn’t very valuable. They make their fire on the floor in the middle of the room, and despite the grandeur of their home, they enjoy, like their neighbors, the comforts that come with smoke.

It is observed, that ecclesiastical colleges are always in the most pleasant and fruitful places.  While the world allowed the monks their choice, it is surely no dishonour that they chose well.  This Island is remarkably fruitful.  The village near the churches is said to contain seventy families, which, at five in a family, is more than a hundred inhabitants to a mile.  There are perhaps other villages: yet both corn and cattle are annually exported.

It's noted that church colleges are always located in the most enjoyable and productive areas. When the world gave the monks the freedom to choose, it was certainly no shame that they made good choices. This island is extremely fertile. The village near the churches is said to have seventy families, which, with an average of five people per family, means there are more than a hundred residents per mile. There might be other villages as well, yet both grain and livestock are exported each year.

But the fruitfulness of Iona is now its whole prosperity.  The inhabitants are remarkably gross, and remarkably neglected: I know not if they are visited by any Minister.  The Island, which was once the metropolis of learning and piety, has now no school for education, nor temple for worship, only two inhabitants that can speak English, and not one that can write or read.

But the productivity of Iona is now its only success. The residents are surprisingly unrefined and largely overlooked: I’m not sure if they have any minister visiting them. The island, which was once a center of learning and faith, now has no school for education, no place for worship, only two people who can speak English, and not one who can read or write.

The people are of the clan of Maclean; and though Sir Allan had not been in the place for many years, he was received with all the reverence due to their Chieftain.  One of them being sharply reprehended by him, for not sending him some rum, declared after his departure, in Mr. Boswell’s presence, that he had no design of disappointing him, ‘for,’ said he, ‘I would cut my bones for him; and if he had sent his dog for it, he should have had it.’

The people belong to the Maclean clan; and even though Sir Allan hadn't been there for many years, he was welcomed with all the respect due to their Chieftain. One of them, who was scolded by him for not sending some rum, said after he left, in Mr. Boswell’s presence, that he never intended to let him down, ‘because,’ he said, ‘I would go to great lengths for him; and if he had sent his dog for it, he would have gotten it.’

When we were to depart, our boat was left by the ebb at a great distance from the water, but no sooner did we wish it afloat, than the islanders gathered round it, and, by the union of many hands, pushed it down the beach; every man who could contribute his help seemed to think himself happy in the opportunity of being, for a moment, useful to his Chief.

When we were ready to leave, our boat was stuck high on the beach, but as soon as we wanted it in the water, the islanders surrounded it and, working together, pushed it down the sand. Every man who could pitch in felt glad for the chance to be, even just for a moment, helpful to his Chief.

We now left those illustrious ruins, by which Mr. Boswell was much affected, nor would I willingly be thought to have looked upon them without some emotion.  Perhaps, in the revolutions of the world, Iona may be sometime again the instructress of the Western Regions.

We now left those remarkable ruins, which deeply moved Mr. Boswell, and I wouldn't want to be seen as having looked at them without feeling something. Maybe, in the changes of the world, Iona will one day again be a teacher for the Western Regions.

It was no long voyage to Mull, where, under Sir Allan’s protection, we landed in the evening, and were entertained for the night by Mr. Maclean, a Minister that lives upon the coast, whose elegance of conversation, and strength of judgment, would make him conspicuous in places of greater celebrity.  Next day we dined with Dr. Maclean, another physician, and then travelled on to the house of a very powerful Laird, Maclean of Lochbuy; for in this country every man’s name is Maclean.

It wasn’t a long journey to Mull, where, under Sir Allan’s protection, we arrived in the evening and spent the night with Mr. Maclean, a minister living along the coast. His engaging conversation and sharp insights would make him stand out in more famous circles. The next day, we had lunch with Dr. Maclean, another physician, and then continued on to visit a very influential landowner, Maclean of Lochbuy; because in this area, everyone’s last name is Maclean.

Where races are thus numerous, and thus combined, none but the Chief of a clan is addressed by his name.  The Laird of Dunvegan is called Macleod, but other gentlemen of the same family are denominated by the places where they reside, as Raasa, or Talisker.  The distinction of the meaner people is made by their Christian names.  In consequence of this practice, the late Laird of Macfarlane, an eminent genealogist, considered himself as disrespectfully treated, if the common addition was applied to him.  Mr. Macfarlane, said he, may with equal propriety be said to many; but I, and I only, am Macfarlane.

Where there are many races and they are mixed, only the Chief of a clan is addressed by his name. The Laird of Dunvegan is called Macleod, but other gentlemen in the same family are referred to by the places where they live, like Raasa or Talisker. The common people are identified by their first names. Because of this practice, the late Laird of Macfarlane, a well-known genealogist, felt disrespected if he was called by the usual title. "Mr. Macfarlane," he said, "can be said to refer to many; but I, and I alone, am Macfarlane."

Our afternoon journey was through a country of such gloomy desolation, that Mr. Boswell thought no part of the Highlands equally terrifick, yet we came without any difficulty, at evening, to Lochbuy, where we found a true Highland Laird, rough and haughty, and tenacious of his dignity; who, hearing my name, inquired whether I was of the Johnstons of Glencroe, or of Ardnamurchan.

Our afternoon trip took us through a landscape of such dreary desolation that Mr. Boswell believed no area of the Highlands was as terrifying. Still, we arrived without any trouble at Lochbuy by evening, where we met a genuine Highland Laird, who was rough, proud, and very much protective of his status. Upon hearing my name, he asked whether I was from the Johnstons of Glencroe or from Ardnamurchan.

Lochbuy has, like the other insular Chieftains, quitted the castle that sheltered his ancestors, and lives near it, in a mansion not very spacious or splendid.  I have seen no houses in the Islands much to be envied for convenience or magnificence, yet they bare testimony to the progress of arts and civility, as they shew that rapine and surprise are no longer dreaded, and are much more commodious than the ancient fortresses.

Lochbuy, like the other island Chieftains, has left the castle that housed his ancestors and now lives nearby in a house that isn’t very large or impressive. I haven't seen many homes in the Islands that stand out for their comfort or grandeur, but they do show the advancements in art and civilization, as they indicate that theft and sudden attacks are no longer a concern, and they are much more convenient than the old fortresses.

The castles of the Hebrides, many of which are standing, and many ruined, were always built upon points of land, on the margin of the sea.  For the choice of this situation there must have been some general reason, which the change of manners has left in obscurity.  They were of no use in the days of piracy, as defences of the coast; for it was equally accessible in other places.  Had they been sea-marks or light-houses, they would have been of more use to the invader than the natives, who could want no such directions of their own waters: for a watch-tower, a cottage on a hill would have been better, as it would have commanded a wider view.

The castles of the Hebrides, many of which still stand and many that are in ruins, were always built on land jutting out into the sea. There must have been some common reason for choosing this location, which has faded into obscurity due to changes in society. They weren’t useful in the days of piracy as coast defenses; other spots were just as accessible. If they had been sea markers or lighthouses, they would have been more helpful to the invaders than to the locals, who didn't need guidance in their own waters: a watchtower or a cottage on a hill would have been better, as it would provide a wider view.

If they be considered merely as places of retreat, the situation seems not well chosen; for the Laird of an Island is safest from foreign enemies in the center; on the coast he might be more suddenly surprised than in the inland parts; and the invaders, if their enterprise miscarried, might more easily retreat.  Some convenience, however, whatever it was, their position on the shore afforded; for uniformity of practice seldom continues long without good reason.

If they are viewed just as places to escape, the location doesn't seem ideal; the Laird of an Island is safest from foreign enemies in the center; on the coast, they could be caught off guard more easily than in the inland areas; and if the invaders' plan fails, they could retreat more quickly. However, their position on the shore must have provided some advantages; after all, consistent practices rarely persist without a good reason.

A castle in the Islands is only a single tower of three or four stories, of which the walls are sometimes eight or nine feet thick, with narrow windows, and close winding stairs of stone.  The top rises in a cone, or pyramid of stone, encompassed by battlements.  The intermediate floors are sometimes frames of timber, as in common houses, and sometimes arches of stone, or alternately stone and timber; so that there was very little danger from fire.  In the center of every floor, from top to bottom, is the chief room, of no great extent, round which there are narrow cavities, or recesses, formed by small vacuities, or by a double wall.  I know not whether there be ever more than one fire-place.  They had not capacity to contain many people, or much provision; but their enemies could seldom stay to blockade them; for if they failed in the first attack, their next care was to escape.

A castle in the Islands is just a single tower with three or four stories, where the walls can be eight or nine feet thick, featuring narrow windows and tight, winding stone stairs. The top is shaped like a cone or pyramid of stone, surrounded by battlements. The floors in between are sometimes made of timber frames, like regular houses, and sometimes consist of stone arches, or a mix of stone and timber; this way, there’s minimal risk of fire. In the center of every floor, from top to bottom, is the main room, which isn’t very large, and around it are narrow alcoves created by small gaps or a double wall. I'm not sure if there’s ever more than one fireplace. They didn’t have the capacity to hold many people or much food, but their enemies rarely stayed long to lay siege; if they didn’t succeed in the first attack, their main focus was to get away.

The walls were always too strong to be shaken by such desultory hostilities; the windows were too narrow to be entered, and the battlements too high to be scaled.  The only danger was at the gates, over which the wall was built with a square cavity, not unlike a chimney, continued to the top.  Through this hollow the defendants let fall stones upon those who attempted to break the gate, and poured down water, perhaps scalding water, if the attack was made with fire.  The castle of Lochbuy was secured by double doors, of which the outer was an iron grate.

The walls were always too solid to be shaken by such aimless attacks; the windows were too narrow to crawl through, and the battlements were too high to climb. The only risk was at the gates, where the wall had a square opening, resembling a chimney, that extended to the top. Through this opening, the defenders dropped stones on anyone trying to break through the gate and poured down water, possibly boiling water, if the attack involved fire. The castle of Lochbuy was protected by double doors, the outer one being an iron grate.

In every castle is a well and a dungeon.  The use of the well is evident.  The dungeon is a deep subterraneous cavity, walled on the sides, and arched on the top, into which the descent is through a narrow door, by a ladder or a rope, so that it seems impossible to escape, when the rope or ladder is drawn up.  The dungeon was, I suppose, in war, a prison for such captives as were treated with severity, and, in peace, for such delinquents as had committed crimes within the Laird’s jurisdiction; for the mansions of many Lairds were, till the late privation of their privileges, the halls of justice to their own tenants.

In every castle, there's a well and a dungeon. The purpose of the well is clear. The dungeon is a deep underground space, surrounded by walls and arched at the top, with access through a narrow door, using a ladder or a rope, making it seem impossible to escape when the ladder or rope is pulled up. The dungeon served, I believe, as a prison during wartime for captives who were treated harshly, and in peacetime for those who committed crimes under the Laird's authority; many Lairds' homes were, until they lost their privileges recently, the justice halls for their tenants.

As these fortifications were the productions of mere necessity, they are built only for safety, with little regard to convenience, and with none to elegance or pleasure.  It was sufficient for a Laird of the Hebrides, if he had a strong house, in which he could hide his wife and children from the next clan.  That they are not large nor splendid is no wonder.  It is not easy to find how they were raised, such as they are, by men who had no money, in countries where the labourers and artificers could scarcely be fed.  The buildings in different parts of the Island shew their degrees of wealth and power.  I believe that for all the castles which I have seen beyond the Tweed, the ruins yet remaining of some one of those which the English built in Wales, would supply materials.

Since these fortifications were created out of necessity, they were built solely for safety, with little thought given to convenience and none to style or enjoyment. It was enough for a Laird of the Hebrides to have a strong house where he could protect his wife and children from the next clan. It's no surprise that they aren't large or magnificent. It's hard to understand how they were constructed, given that the builders had no money in places where workers and craftsmen could barely afford food. The buildings in different parts of the Island reflect their levels of wealth and power. I believe that for all the castles I've seen beyond the Tweed, the remaining ruins of some of those built by the English in Wales would provide sufficient materials.

These castles afford another evidence that the fictions of romantick chivalry had for their basis the real manners of the feudal times, when every Lord of a seignory lived in his hold lawless and unaccountable, with all the licentiousness and insolence of uncontested superiority and unprincipled power.  The traveller, whoever he might be, coming to the fortified habitation of a Chieftain, would, probably, have been interrogated from the battlements, admitted with caution at the gate, introduced to a petty Monarch, fierce with habitual hostility, and vigilant with ignorant suspicion; who, according to his general temper, or accidental humour, would have seated a stranger as his guest at the table, or as a spy confined him in the dungeon.

These castles provide further proof that the tales of romantic chivalry were based on the real customs of feudal times, when every lord of a manor lived in his stronghold without accountability, enjoying all the excess and arrogance that came with unchecked power. A traveler, no matter who they were, arriving at the fortified home of a chieftain would likely be questioned from the battlements, cautiously admitted at the gate, and introduced to a minor king, hostile by nature and suspicious by ignorance. Depending on his mood or temperament, he might host the stranger as a guest at his table or confine them as a spy in his dungeon.

Lochbuy means the Yellow Lake, which is the name given to an inlet of the sea, upon which the castle of Mr. Maclean stands.  The reason of the appellation we did not learn.

Lochbuy means the Yellow Lake, which is the name given to an inlet of the sea where Mr. Maclean's castle is located. We didn’t find out the reason for the name.

We were now to leave the Hebrides, where we had spent some weeks with sufficient amusement, and where we had amplified our thoughts with new scenes of nature, and new modes of life.  More time would have given us a more distinct view, but it was necessary that Mr. Boswell should return before the courts of justice were opened; and it was not proper to live too long upon hospitality, however liberally imparted.

We were now about to leave the Hebrides, where we had spent several weeks having a good time, and where we had expanded our thoughts with fresh experiences of nature and new ways of life. More time would have given us a clearer perspective, but Mr. Boswell needed to return before the courts of justice opened, and it wasn't right to stay too long on someone's hospitality, no matter how generously it was offered.

Of these Islands it must be confessed, that they have not many allurements, but to the mere lover of naked nature.  The inhabitants are thin, provisions are scarce, and desolation and penury give little pleasure.

Of these islands, it must be admitted that they don't have many attractions, except for those who truly love unspoiled nature. The people are thin, food is scarce, and the desolation and poverty offer little enjoyment.

The people collectively considered are not few, though their numbers are small in proportion to the space which they occupy.  Mull is said to contain six thousand, and Sky fifteen thousand.  Of the computation respecting Mull, I can give no account; but when I doubted the truth of the numbers attributed to Sky, one of the Ministers exhibited such facts as conquered my incredulity.

The people we're talking about aren't a small group, even though there aren't many of them compared to the area they cover. Mull is said to have six thousand residents, and Skye has fifteen thousand. I can't explain how they came up with the number for Mull, but when I questioned the numbers for Skye, one of the Ministers provided evidence that changed my mind.

Of the proportion, which the product of any region bears to the people, an estimate is commonly made according to the pecuniary price of the necessaries of life; a principle of judgment which is never certain, because it supposes what is far from truth, that the value of money is always the same, and so measures an unknown quantity by an uncertain standard.  It is competent enough when the markets of the same country, at different times, and those times not too distant, are to be compared; but of very little use for the purpose of making one nation acquainted with the state of another.  Provisions, though plentiful, are sold in places of great pecuniary opulence for nominal prices, to which, however scarce, where gold and silver are yet scarcer, they can never be raised.

When estimating how the product of a region compares to its population, it's common to look at the monetary cost of basic necessities. However, this approach is unreliable because it assumes the value of money is always consistent, using an uncertain standard to measure an unknown quantity. This method is somewhat valid for comparing markets within the same country over short periods, but it's not very helpful for understanding the conditions of one nation in relation to another. Even when food is abundant, it might be sold in wealthy areas for high prices, which can't be achieved in places where money is scarce, even if goods themselves are available.

In the Western Islands there is so little internal commerce, that hardly any thing has a known or settled rate.  The price of things brought in, or carried out, is to be considered as that of a foreign market; and even this there is some difficulty in discovering, because their denominations of quantity are different from ours; and when there is ignorance on both sides, no appeal can be made to a common measure.

In the Western Islands, there's very little local trade, so hardly anything has a fixed price. The cost of items brought in or shipped out is seen as that of a foreign market, and even figuring this out can be tricky since their units of measurement differ from ours. When both sides lack understanding, there’s no way to refer to a common measure.

This, however, is not the only impediment.  The Scots, with a vigilance of jealousy which never goes to sleep, always suspect that an Englishman despises them for their poverty, and to convince him that they are not less rich than their neighbours, are sure to tell him a price higher than the true.  When Lesley, two hundred years ago, related so punctiliously, that a hundred hen eggs, new laid, were sold in the Islands for a peny, he supposed that no inference could possibly follow, but that eggs were in great abundance.  Posterity has since grown wiser; and having learned, that nominal and real value may differ, they now tell no such stories, lest the foreigner should happen to collect, not that eggs are many, but that pence are few.

This, however, isn't the only obstacle. The Scots, with a watchful jealousy that never rests, always suspect that an Englishman looks down on them for their poverty. To prove they're not any less wealthy than their neighbors, they tend to quote a price higher than the actual one. When Lesley, two hundred years ago, stated so meticulously that a hundred fresh hen eggs were sold in the Islands for a penny, he assumed that no conclusion could be drawn except that eggs were in great supply. However, posterity has since become wiser; having learned that nominal and real value can differ, they no longer share such stories, lest the outsider concludes not that there are many eggs, but that there are few pennies.

Money and wealth have by the use of commercial language been so long confounded, that they are commonly supposed to be the same; and this prejudice has spread so widely in Scotland, that I know not whether I found man or woman, whom I interrogated concerning payments of money, that could surmount the illiberal desire of deceiving me, by representing every thing as dearer than it is.

Money and wealth have been mixed up for so long in commercial language that people often think they mean the same thing. This misunderstanding has spread so much in Scotland that I can't recall a single person I asked about money payments who didn't try to mislead me by claiming everything is more expensive than it really is.

From Lochbuy we rode a very few miles to the side of Mull, which faces Scotland, where, having taken leave of our kind protector, Sir Allan, we embarked in a boat, in which the seat provided for our accommodation was a heap of rough brushwood; and on the twenty-second of October reposed at a tolerable inn on the main land.

From Lochbuy, we rode a short distance to the side of Mull that looks out towards Scotland. After saying goodbye to our generous host, Sir Allan, we got into a boat. The seat they provided for us was just a pile of rough brushwood. On October 22nd, we stayed at a decent inn on the mainland.

On the next day we began our journey southwards.  The weather was tempestuous.  For half the day the ground was rough, and our horses were still small.  Had they required much restraint, we might have been reduced to difficulties; for I think we had amongst us but one bridle.  We fed the poor animals liberally, and they performed their journey well.  In the latter part of the day, we came to a firm and smooth road, made by the soldiers, on which we travelled with great security, busied with contemplating the scene about us.  The night came on while we had yet a great part of the way to go, though not so dark, but that we could discern the cataracts which poured down the hills, on one side, and fell into one general channel that ran with great violence on the other.  The wind was loud, the rain was heavy, and the whistling of the blast, the fall of the shower, the rush of the cataracts, and the roar of the torrent, made a nobler chorus of the rough musick of nature than it had ever been my chance to hear before.  The streams, which ran cross the way from the hills to the main current, were so frequent, that after a while I began to count them; and, in ten miles, reckoned fifty-five, probably missing some, and having let some pass before they forced themselves upon my notice.  At last we came to Inverary, where we found an inn, not only commodious, but magnificent.

The next day, we set off on our journey south. The weather was wild. For half the day, the ground was rough, and our horses were still small. If they had needed much control, we could have faced some challenges, as I think we had only one bridle among us. We fed the poor animals well, and they handled the trip nicely. Later in the day, we reached a solid and smooth road made by the soldiers, where we traveled safely, taking in the scenery around us. Night fell while we still had a long way to go, but it wasn't so dark that we couldn't see the waterfalls cascading down the hills on one side, merging into a raging river on the other. The wind was loud, the rain fell heavily, and the whistling of the gusts, the sound of the rain, the rush of the waterfalls, and the roar of the river created a more impressive natural symphony than I'd ever heard before. The streams running across our path from the hills to the main river were so numerous that I started counting them; in ten miles, I counted fifty-five, likely missing a few and letting some flow by before they caught my attention. Finally, we arrived in Inverary, where we found an inn that was not only comfortable but truly magnificent.

The difficulties of peregrination were now at an end.  Mr. Boswell had the honour of being known to the Duke of Argyle, by whom we were very kindly entertained at his splendid seat, and supplied with conveniences for surveying his spacious park and rising forests.

The challenges of travel were now over. Mr. Boswell had the privilege of knowing the Duke of Argyle, who graciously hosted us at his impressive estate and provided us with the means to explore his vast park and growing forests.

After two days stay at Inverary we proceeded Southward over Glencroe, a black and dreary region, now made easily passable by a military road, which rises from either end of the glen by an acclivity not dangerously steep, but sufficiently laborious.  In the middle, at the top of the hill, is a seat with this inscription, ‘Rest, and be thankful.’  Stones were placed to mark the distances, which the inhabitants have taken away, resolved, they said, ‘to have no new miles.’

After two days in Inverary, we headed south over Glencroe, a dark and gloomy area that's now easily navigated thanks to a military road. The road climbs from both ends of the glen at a slope that's not too steep, but still requires some effort. In the middle, at the top of the hill, there's a bench with the inscription, “Rest, and be thankful.” Stones were set up to mark the distances, but the locals have taken them away, saying they’re “not adding any new miles.”

In this rainy season the hills streamed with waterfalls, which, crossing the way, formed currents on the other side, that ran in contrary directions as they fell to the north or south of the summit.  Being, by the favour of the Duke, well mounted, I went up and down the hill with great convenience.

In this rainy season, the hills were filled with waterfalls that flowed across the path, creating streams on the other side that ran in opposite directions as they flowed down to the north or south of the peak. Thanks to the Duke's kindness, I was well-mounted and was able to move up and down the hill with ease.

From Glencroe we passed through a pleasant country to the banks of Loch Lomond, and were received at the house of Sir James Colquhoun, who is owner of almost all the thirty islands of the Loch, which we went in a boat next morning to survey.  The heaviness of the rain shortened our voyage, but we landed on one island planted with yew, and stocked with deer, and on another containing perhaps not more than half an acre, remarkable for the ruins of an old castle, on which the osprey builds her annual nest.  Had Loch Lomond been in a happier climate, it would have been the boast of wealth and vanity to own one of the little spots which it incloses, and to have employed upon it all the arts of embellishment.  But as it is, the islets, which court the gazer at a distance, disgust him at his approach, when he finds, instead of soft lawns; and shady thickets, nothing more than uncultivated ruggedness.

From Glencroe, we traveled through a beautiful area to the shores of Loch Lomond and were welcomed at the home of Sir James Colquhoun, who owns almost all thirty islands on the loch. The next morning, we took a boat to explore them. The heavy rain cut our trip short, but we managed to land on one island filled with yew trees and inhabited by deer, and on another small island, only about half an acre in size, notable for the ruins of an old castle where the osprey builds its yearly nest. If Loch Lomond were in a better climate, it would be a point of pride and luxury to own one of those little spots and to have decorated it with all kinds of enhancements. But as it stands, the islands that attract attention from afar disappoint at close range, revealing only harsh, wild land instead of gentle lawns and shady groves.

Where the Loch discharges itself into a river, called the Leven, we passed a night with Mr. Smollet, a relation of Doctor Smollet, to whose memory he has raised an obelisk on the bank near the house in which he was born.  The civility and respect which we found at every place, it is ungrateful to omit, and tedious to repeat.  Here we were met by a post-chaise, that conveyed us to Glasgow.

Where the Loch flows into a river called the Leven, we spent the night with Mr. Smollet, a relative of Doctor Smollet, in whose memory he has put up an obelisk on the bank near the house where he was born. The kindness and respect we experienced at every location is something I don’t want to overlook, but it would be tedious to repeat. Here, a post-chaise greeted us and took us to Glasgow.

To describe a city so much frequented as Glasgow, is unnecessary.  The prosperity of its commerce appears by the greatness of many private houses, and a general appearance of wealth.  It is the only episcopal city whose cathedral was left standing in the rage of Reformation.  It is now divided into many separate places of worship, which, taken all together, compose a great pile, that had been some centuries in building, but was never finished; for the change of religion intercepted its progress, before the cross isle was added, which seems essential to a Gothick cathedral.

Describing a city as popular as Glasgow is unnecessary. The wealth of its commerce is evident in the size of many private homes and the overall sense of affluence. It’s the only episcopal city whose cathedral survived the upheaval of the Reformation. Now, it is divided into several different places of worship, which, when combined, form a large structure that took centuries to build but was never completed; the shift in religion halted its progress before the addition of the crossing aisle, which seems essential for a Gothic cathedral.

The college has not had a sufficient share of the increasing magnificence of the place.  The session was begun; for it commences on the tenth of October and continues to the tenth of June, but the students appeared not numerous, being, I suppose, not yet returned from their several homes.  The division of the academical year into one session, and one recess, seems to me better accommodated to the present state of life, than that variegation of time by terms and vacations derived from distant centuries, in which it was probably convenient, and still continued in the English universities.  So many solid months as the Scotch scheme of education joins together, allow and encourage a plan for each part of the year; but with us, he that has settled himself to study in the college is soon tempted into the country, and he that has adjusted his life in the country, is summoned back to his college.

The college hasn't really benefited from the growing splendor of the place. The semester started; it begins on October 10 and goes until June 10, but there weren't many students around, probably because they haven’t returned from their homes yet. I think splitting the academic year into one semester and one break fits better with modern life than the outdated system of terms and vacations from centuries ago, which was likely convenient back then and still exists in English universities. The Scottish education system combines several solid months, which supports a structured plan for each part of the year. But here, someone who is focused on studying at college is quickly lured back to the country, while someone who has settled into country life is called back to college.

Yet when I have allowed to the universities of Scotland a more rational distribution of time, I have given them, so far as my inquiries have informed me, all that they can claim.  The students, for the most part, go thither boys, and depart before they are men; they carry with them little fundamental knowledge, and therefore the superstructure cannot be lofty.  The grammar schools are not generally well supplied; for the character of a school-master being there less honourable than in England, is seldom accepted by men who are capable to adorn it, and where the school has been deficient, the college can effect little.

However, when I have allowed the universities of Scotland a more reasonable allocation of time, I have provided them, as far as my research indicates, all that they can rightfully claim. Most students arrive as boys and leave before they become men; they take away very little foundational knowledge, so the overall structure cannot be impressive. Grammar schools are generally not well-resourced; since being a schoolmaster is regarded as less honorable there than in England, it's rarely taken on by individuals who could truly elevate it, and when the school is lacking, the college can achieve very little.

Men bred in the universities of Scotland cannot be expected to be often decorated with the splendours of ornamental erudition, but they obtain a mediocrity of knowledge, between learning and ignorance, not inadequate to the purposes of common life, which is, I believe, very widely diffused among them, and which countenanced in general by a national combination so invidious, that their friends cannot defend it, and actuated in particulars by a spirit of enterprise, so vigorous, that their enemies are constrained to praise it, enables them to find, or to make their way to employment, riches, and distinction.

Men raised in the universities of Scotland may not often be renowned for their impressive academic achievements, but they acquire a decent level of knowledge that sits somewhere between learning and ignorance. This level of understanding is, I believe, widely shared among them and is generally supported by a national attitude that's so problematic that even their friends can't defend it. Driven by a strong spirit of enterprise, so energetic that even their critics are forced to commend it, they manage to discover or create opportunities for jobs, wealth, and recognition.

From Glasgow we directed our course to Auchinleck, an estate devolved, through a long series of ancestors, to Mr. Boswell’s father, the present possessor.  In our way we found several places remarkable enough in themselves, but already described by those who viewed them at more leisure, or with much more skill; and stopped two days at Mr. Campbell’s, a gentleman married to Mr. Boswell’s sister.

From Glasgow, we headed toward Auchinleck, an estate that had been passed down through many generations to Mr. Boswell’s father, the current owner. Along the way, we came across several notable places, but they have already been described by those who had more time to appreciate them or were more skilled in their observations. We spent two days at Mr. Campbell’s, a gentleman who is married to Mr. Boswell’s sister.

Auchinleck, which signifies a stony field, seems not now to have any particular claim to its denomination.  It is a district generally level, and sufficiently fertile, but like all the Western side of Scotland, incommoded by very frequent rain.  It was, with the rest of the country, generally naked, till the present possessor finding, by the growth of some stately trees near his old castle, that the ground was favourable enough to timber, adorned it very diligently with annual plantations.

Auchinleck, which means a rocky field, doesn’t really have a special reason for its name anymore. It's mostly a flat area that's pretty fertile, but like the rest of western Scotland, it deals with a lot of rain. It was mostly bare until the current owner noticed that some tall trees growing near his old castle showed that the land was good for trees, so he worked hard to beautify it with annual plantings.

Lord Auchinleck, who is one of the Judges of Scotland, and therefore not wholly at leisure for domestick business or pleasure, has yet found time to make improvements in his patrimony.  He has built a house of hewn stone, very stately, and durable, and has advanced the value of his lands with great tenderness to his tenants.

Lord Auchinleck, one of the judges in Scotland, is not completely free for personal matters or leisure, but he has still managed to improve his estate. He has constructed a grand and sturdy house made of cut stone and has increased the value of his land while being considerate of his tenants.

I was, however, less delighted with the elegance of the modern mansion, than with the sullen dignity of the old castle.  I clambered with Mr. Boswell among the ruins, which afford striking images of ancient life.  It is, like other castles, built upon a point of rock, and was, I believe, anciently surrounded with a moat.  There is another rock near it, to which the drawbridge, when it was let down, is said to have reached.  Here, in the ages of tumult and rapine, the Laird was surprised and killed by the neighbouring Chief, who perhaps might have extinguished the family, had he not in a few days been seized and hanged, together with his sons, by Douglas, who came with his forces to the relief of Auchinleck.

I was, however, less impressed by the elegance of the modern mansion than by the somber dignity of the old castle. I climbed with Mr. Boswell among the ruins, which offer striking images of ancient life. It is, like other castles, built on a rocky outcrop and was, I believe, originally surrounded by a moat. There is another rock nearby, to which the drawbridge is said to have reached when it was lowered. Here, in the chaotic times of conflict and looting, the Laird was ambushed and killed by the neighboring Chief, who might have wiped out the family entirely, had he not soon been captured and hanged, along with his sons, by Douglas, who arrived with his forces to aid Auchinleck.

At no great distance from the house runs a pleasing brook, by a red rock, out of which has been hewn a very agreeable and commodious summer-house, at less expence, as Lord Auchinleck told me, than would have been required to build a room of the same dimensions.  The rock seems to have no more dampness than any other wall.  Such opportunities of variety it is judicious not to neglect.

Not far from the house flows a charming brook, by a red rock, from which avery nice and comfortable summer house has been carved, at a lower cost, as Lord Auchinleck mentioned, than it would have taken to build a room of the same size. The rock appears to be just as dry as any other wall. It’s wise not to overlook such chances for variety.

We now returned to Edinburgh, where I passed some days with men of learning, whose names want no advancement from my commemoration, or with women of elegance, which perhaps disclaims a pedant’s praise.

We returned to Edinburgh, where I spent a few days with knowledgeable men, whose names don’t need my mention, or with sophisticated women, which might reject a scholar’s admiration.

The conversation of the Scots grows every day less unpleasing to the English; their peculiarities wear fast away; their dialect is likely to become in half a century provincial and rustick, even to themselves.  The great, the learned, the ambitious, and the vain, all cultivate the English phrase, and the English pronunciation, and in splendid companies Scotch is not much heard, except now and then from an old Lady.

The way Scots talk is becoming less annoying to the English every day; their unique traits are fading fast. In half a century, their dialect is likely to sound provincial and rustic to them. The wealthy, the educated, the ambitious, and the vain all embrace English phrases and pronunciation, and in fancy gatherings, Scottish is rarely heard, except occasionally from an elderly lady.

There is one subject of philosophical curiosity to be found in Edinburgh, which no other city has to shew; a college of the deaf and dumb, who are taught to speak, to read, to write, and to practice arithmetick, by a gentleman, whose name is Braidwood.  The number which attends him is, I think, about twelve, which he brings together into a little school, and instructs according to their several degrees of proficiency.

There’s one intriguing subject to explore in Edinburgh that no other city has: a school for the deaf and mute, where they learn to speak, read, write, and do arithmetic, taught by a gentleman named Braidwood. I believe there are about twelve students in total, and he gathers them in a small classroom to teach them based on their individual skill levels.

I do not mean to mention the instruction of the deaf as new.  Having been first practised upon the son of a constable of Spain, it was afterwards cultivated with much emulation in England, by Wallis and Holder, and was lately professed by Mr. Baker, who once flattered me with hopes of seeing his method published.  How far any former teachers have succeeded, it is not easy to know; the improvement of Mr. Braidwood’s pupils is wonderful.  They not only speak, write, and understand what is written, but if he that speaks looks towards them, and modifies his organs by distinct and full utterance, they know so well what is spoken, that it is an expression scarcely figurative to say, they hear with the eye.  That any have attained to the power mentioned by Burnet, of feeling sounds, by laying a hand on the speaker’s mouth, I know not; but I have seen so much, that I can believe more; a single word, or a short sentence, I think, may possibly be so distinguished.

I don't mean to suggest that teaching the deaf is a new concept. It was first practiced with the son of a Spanish constable and later developed with great enthusiasm in England by Wallis and Holder. Recently, Mr. Baker has also pursued it and once gave me hope that he would publish his method. It’s hard to know how successful previous teachers have been; however, the progress of Mr. Braidwood's students is remarkable. They not only speak, write, and understand what is written, but if the speaker looks at them and articulates clearly and distinctly, they understand so well that it's not an exaggeration to say they can "hear with their eyes." I'm not aware of anyone achieving the ability mentioned by Burnet to feel sounds by placing a hand on the speaker's mouth, but I've seen enough to believe it’s possible; a single word or a short sentence might be recognized that way.

It will readily be supposed by those that consider this subject, that Mr. Braidwood’s scholars spell accurately.  Orthography is vitiated among such as learn first to speak, and then to write, by imperfect notions of the relation between letters and vocal utterance; but to those students every character is of equal importance; for letters are to them not symbols of names, but of things; when they write they do not represent a sound, but delineate a form.

It will easily be assumed by those who think about this topic that Mr. Braidwood’s students spell correctly. Spelling is often distorted among those who learn to speak first and then to write, due to unclear ideas about the connection between letters and spoken sounds; however, for those students, every letter is equally important; to them, letters are not symbols of names, but of things. When they write, they do not represent a sound but rather outline a shape.

This school I visited, and found some of the scholars waiting for their master, whom they are said to receive at his entrance with smiling countenances and sparkling eyes, delighted with the hope of new ideas.  One of the young Ladies had her slate before her, on which I wrote a question consisting of three figures, to be multiplied by two figures.  She looked upon it, and quivering her fingers in a manner which I thought very pretty, but of which I know not whether it was art or play, multiplied the sum regularly in two lines, observing the decimal place; but did not add the two lines together, probably disdaining so easy an operation.  I pointed at the place where the sum total should stand, and she noted it with such expedition as seemed to shew that she had it only to write.

I visited this school and found some of the students waiting for their teacher, who they say they greet with smiles and sparkling eyes, excited about the promise of new ideas. One of the young ladies had her slate in front of her, where I wrote a question involving the multiplication of a three-digit number by a two-digit number. She looked at it, and while moving her fingers in a way that I thought was really nice, though I couldn't tell if it was intentional or just playing, she neatly worked out the multiplication in two lines, paying attention to the decimal place; however, she didn’t add the two lines together, probably finding that too simple. I pointed to where the total should go, and she noted it down so quickly that it seemed she only needed to write it down.

It was pleasing to see one of the most desperate of human calamities capable of so much help; whatever enlarges hope, will exalt courage; after having seen the deaf taught arithmetick, who would be afraid to cultivate the Hebrides?

It was great to see one of the most desperate human crises able to offer so much help; anything that boosts hope will lift courage; after watching the deaf learn arithmetic, who would hesitate to develop the Hebrides?

Such are the things which this journey has given me an opportunity of seeing, and such are the reflections which that sight has raised.  Having passed my time almost wholly in cities, I may have been surprised by modes of life and appearances of nature, that are familiar to men of wider survey and more varied conversation.  Novelty and ignorance must always be reciprocal, and I cannot but be conscious that my thoughts on national manners, are the thoughts of one who has seen but little.

These are the things that this journey has allowed me to see, and these are the thoughts that those sights have sparked. Spending most of my time in cities, I may be surprised by ways of life and the beauty of nature that are familiar to people with broader experiences and more diverse conversations. Novelty and ignorance always go hand in hand, and I can't help but recognize that my views on national customs are from someone who has seen very little.


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