Father Andrew MacDonell, M.B.E., M.C., O.S.B.

On his brief visit to Father Andrew MacDonell (1870–1960), Calum Maclean recorded a lengthy anecdote about the Beast of Barrisdale. It is a great pity that Maclean did not seem to have another opportunity to record more from the retired priest and former Benedictine monk. Maclean only makes two brief mentions of MacDonell in his diaries, the first dating to 12 June 1954: “We did go out to Spean Bridge and there met Fr Andrew MacDonell, who had returned from Canada” and on the next day Maclean recollects that he “talked to Fr MacDonell for part of the morning.” Unfortunately, Maclean does not seem to have left any other impression he may have had about the retired priest. Judging from the brief obituary which appeared in The Inverness Courier, the priest’s biography would have made interesting reading:

The funeral of Rev. Father Andrew Macdonell, O.S.B., whose death, at the age of 90 years, in Glasgow last week, is mourned by many old friends up and down the Great Glen, took place on Friday from the Abbey Church, Fort Augustus, to the Abbey Cemetrey. Before the funeral, the Abbot of Fort Augustus, the Right Rev. Celestine Haworth, O.S.B., officiated at the Solemn Requiem Mass in the church, and also at the interment. Father Andrew was a native of Invergarry, and was educated at the Abbey School. He was ordained at Fort Augustus in 1896, and some years later as appointed parish priest of Fort Augustus, Glengarry and Glenmoriston.

A born oganiser, Father Andrew had a tireless energy, which soon found an outlet in various directions that, at the core, had one single purpose — the welfare of the people and community. Creed never entered into it. Among the many things he accomplished in his ten years as parish priest were the following: ― the revival of the native game of shinty; the securing for Fort Augustus of its first (Queen’s) district nurse — “a great blessing in itself,” — as not a few ailing old people put it —; the founding of the Gleann Mor Gathering and Highland Games (now, alas! a thing for the past); and the formation of the Fort Augustus Pipe Band, which, also died many years ago.

In 1912 he went to Canada to organise the settlement in Alberta of many emigrants from the Highlands and Islands, but in 1914, on the outbreak of the First World War, he immediately enlisted as a padre with the Canadian Highlanders, and served in France until 1918. His courage under fire, when comforting the wounded, earned him the Military Cross, and for his great work for the emigrants after the war, he was made a Member of the British Empire. He was a classical scholar as well as a Gaelic scholar, and reference to these cultural attainments were made by by the writer’s late father when he spoke at a farewell gathering held on the eve of his departure for Canada, when Father Andrew was presented with a purse of sovereigns and an illuminated address. The function was held in the Lovat Arms Hotel on July 22, 1912, and the presentation was made by the late Captain John Macdonald, of the R.M.S. “Glengarry,” remembered throughout the Great Glen and in Inverness.

As far as Father Andrew’s old friends in Fort Augustus, Glengarry and Glenmoriston are concerned, this small tribute to him might fittingly end in the words spoken by the writer’s father on that night in June, 1912, when he bade him farewell: — “Time and tide might now divide us, but neither will efface his memory form the hearts of those he leaves behind.” To this might well be added the native Gaelic-speakers’ tribute: — “Caraid nan Gaidheal.”

This short and uncritical obituary, however, belies a controversial issue. MacDonell is perhaps best remembered for his involvement with the recruitment of emigrants to Canada. At the age of eighty-five, he was awarded an M.B.E. for his role as emigrant agent but this honour was not greeted with such universal acclaim, particularly by those in the Southern Outer Hebrides, the island which he had scoured for most of his recruits during the 1920s.

In the contentious story of Highland emigration, why does the figure of MacDonell remain particularly controversial and enigmatic? Opinion was divided as to whether he engineered a ‘notable piece of work in Canadian land settlement’ or an ill-conceived and mismanaged fiasco. Although undoubtedly a man of great vision, determination and talent, his emigration policies did not meet with great success. By orchestrating the relocation of crofters from Barra, South Uist and Benbecula to the Canadian prairies, he was unwittingly stoking the fire of the vehemently anti-Catholic policy of Lady Emily Gordon Cathcart, who in 1878 had inherited those islands from her first husband, son of one of the most notorious evicting landlords of the 19th-century clearances, Colonel John Gordon of Cluny.

Emigration had for long been the estate management’s favourite weapon against unwanted tenants and Lady Cathcart’s enthusiasm for colonising western Canada was allegedly tinged more by her share-holding interests in the Canadian Pacific Railway and the Hudson’s Bay Company than by a concern for the well-being of the colonists.

The question on which the jury is still out is whether MacDonell fully understood what he was doing by aiding and abetting the modern clearance policies of a woman who in the 1880s had been caricatured by one South Uist priest as “the Sultana.”

MacDonell’s career as an emigration agent began in 1912. For eight years after his training and ordination at Fort Augustus Abbey he had been in charge of the Catholic mission to the surrounding districts of Glenmoriston and Glengarry, but in 1912 ― at the request of a Canadian Archbishop ― he began to organise the removal of orphaned children to a training farm in Vancouver Island.

War service in France and the award of the Military Cross were followed by a return to Canada. MacDonell’s initial plan to confine his recruitment activity to the transfer of war orphans from the Highlands was soon dropped in favour of a more ambitious programme to bring Highland veterans and their families to Ontario under the British and Canadian governments’ collaborative soldier settlement scheme. In 1922 he extended his horizons even further when he was able to tap into a bigger government funding pot allocated to promote general land settlement and training schemes in the dominions.

On 15th April 1923, nearly three-hundred emigrants embarked at Lochboisdale, South Uist, on the Canadian Pacific liner, the Marloch bound for Red Deer, Alberta, just six days before the departure of her more famous sister ship, the Metagama, from Stornoway. Recruited by the Castlebay priest, Donald MacIntyre, on the instruction of MacDonell, they were allegedly bound for farmsteads in northern Alberta. But the fanfare that accompanied their departure from the Hebrides and their arrival in Saint John, New Brunswick, was soon replaced by a torrent of criticism from the emigrants about poor planning, inadequate accommodation and jobs that did not materialise and from the Canadian authorities about the influx of “a clannish people of peculiar psychology.”

For more than a decade MacDonell pursued his dream of creating a Hebridean colony on the Canadian prairies. But although over 1,300 colonists (not all of whom were Highlanders) crossed the Atlantic under his auspices, the enterprise fell victim to poor administration, economic depression and his own unrealistic expectations. MacDonell was later director of the Catholic Society of Canada, based in Montreal. In 1928 the Canadian government revoked his rights as an official agent and by 1939 his colonists were still in debt to the tune of over $50,000.

Back home, his name was tarnished by his association with Lady Cathcart and, as public criticism grew, the Scottish Catholic hierarchy distanced itself completely from his ventures.

Although this brief biographical sketch can hardly do justice to a long and varied career, it remains a pity that more recordings of the priest were not undertaken by Maclean. It would have been fascinating indeed to have heard MacDonell’s side of the story but by then he may not have been willing to reminisce about such a controversial subject in which he had been a key-player as an advocate and a willing enabler.

References:

Anon., ‘Obituary’, Inverness Courier, no. 11929 (2 December, 1960), 5

Creagan-an-Fhithich [Fr Andrew MacDonell], ‘The Wild Beast of Barrisdale’, The Oban Times (1906)

Marjory Harper, Emigration from Scotland Between the Wars: Opportunity or Exile? (Manchester: Manchester University Press, 1998), pp. 101–05

Andrew MacDonell, ‘The Beast of Barrisdale’, Tocher, vol. 56 (Summer, 2000), pp. 407–11

SSS NB 16, pp. 1397–1408

Image:

Portrait of Fr Andrew MacDonell taken in Montreal, c. 1928

Some Traditions of Cille Choirill, Brae Lochaber

Fist-fights at funerals, ghosts haunting a cemetery, said to have been built by a Cameron chief who was told to do so by the Devil himself in the guise of a cat, a dispute between the dead, and the last resting place of at least two great Gaelic bards (Dòmhnall mac Fhionnlaigh nan Dàn and Iain Lom MacDonald), are but some of the claims made of Cille Choirill.

            Situated on a steep hill high above a plateau where the River Spean runs in the Braes of Lochaber, the small fifteenth-century church of Cille Choirill offers a stunning vista down over Glen Spean. The site has religious connections that span back to at least to around 600 A.D., during the days of the Irish missionary and monk, Cairell, who is said to have founded (or re-established) this Christian place of worship.

The following story entitled Fear a Thìodhlacadh an Cille Choirill (‘A Man who was Buried in Cille Choirill) was transcribed by Calum Maclean on the 4th of January 1951 from the recitation of John MacDonald, Highbridge, Brae Lochaber:
 

Bho chionn gràinne mhòr bhliadhnaichean air ais, theagamh trì cheud bliadhna na ceithir cheud, chaidh duine a thìodhlacadh ann an Cille Choirill. Agus beagan an deaghaidh dha a bhith air a thìodhlacadh bha iad a’ cluinntinn ongaid uamhasach anns a’ chladh. Thòisicheadh e mu bheul na h-oidhche uairean agus chumadh e air gus am biodh e treis a dh’oidhche. Cha robh iad a’ gabhail dad orra is cha bu toigh leotha guth a ghràitinn, ach bha iad a’ bruidheann nam measg fhèin. Ach cò thachair a bhith a’ gabhail an rathaid ach sagart. Dh’fhairich e an ongaid a bha seo sa chladh:

“O! mo thruaighe, tha an duine bochd ga shàrachadh. Feumaidh mi dìreadh.”

Is bha gille aig an t-sagart a’ falbh leis an uair ud agus bha iad a’ falbh bho thaigh gu taigh. Agus dhìrich iad an cnoc. Agus nuair a bha iad a’ dìreadh leth an t-slighe, thuirt e ris a’ ghille:

“Furich thusa air ais. Na tig a-staigh còmh’ rium idir.”

Is chum e fhèin air adhart is cha robh e fada a-staigh dar a chaidh a chlos. Dh’fhàs iad sìtheil ach bha beagan deasbad ann. Bheireadh e an leabhar a-staigh. Agus thill e air ais an uair sin agus thuirt e ris a’ ghille:

“Tha a h-uile nitheann ceart a-nise. Bha piocadh coimheach aca air an duine thruagh, ach chuir mi sìth orra. Agus cha chluinn sibh an còrr an Cille Choirill.”

And the translation goes something like the following:

A great many years back, doubtless three or four hundred, a man was buried at Cille Choirill. And a little while after he had been buried, they heard an horrific uproar in the cemetery. It sometimes began around nightfall and continued for a while throughout the night. They didn’t pay it any heed and they did not wish to say anything but they did speak about it amongst themselves. Who happened to be passing by but a priest. He heard the uproar taking place in the cemetery.

“Oh, my goodness, that poor soul is being tortured. I’ll have to go up.”

The priest’s servant was in attendance at this time as they used to travel from house to house. They climbed up the hill. By the time they were half-way up the slope, he turned to his servant and said:

“You remain behind. Don’t accompany me at all.”

And he kept on and he had not been long in when it ceased. They grew quiet but there was still a dispute going. It would have to fetch the Bible. He went back then and he said to his servant:

“Everything is alright now. They had a strange grievance against this poor man but I’ve put them to rest. And you’ll not hear any more of that in Cille Choirill.”

Another story entitled Sagart an Cladh a’ Bhràghad (‘A Priest in the Brae’s Cemetery’) was transcribed by Calum Maclean on the 31st of January 1951 from the recitation of Archibald MacInnes (c. 1881–c. 1953), from Achluachrach, Brae Lochaber. As can be seen, it is a slight variation of the above story:

Thachair seo ann an Cladh a’ Bhràghad theagamh pios a mach air ceud bliadhna air ais. Agus bha sagart a’ fuireach ann an Achadh Luachrach anns na h-àmannan sin. Bha gille aige mar a bhiodh e aca daonnan. Tha seans gun robh an gille air feasgar Didòmhnaich rathad Achadh nan Comhaichean, mu choinneamh an chladh. Dh’fhairich e fuaim uamhraidh gu h-àrd de bhruidheann is de dh’fhothail. Chaidh e dhachaigh is dh’innis e dhan t-sagart. Cha robh an sagart ga chreidsinn is chaidh iad ann le chèile suas. Agus thuirt an sagart:

“Air adhart sinn a choimhead air a’ chladh.”

Agus choisich iad an àird far an robh e. Chaidh e air adhart agus bha lochan air cùl a’ chladh ris an abradh iad Lochan na Braodaich. Nuair a chaidh a’ choille a chur ann, chaidh an loch sin a thràghadh. Rinn e uisge coisrigte ann an sàil a bhròig is chum e air is thuirt e ris a’ ghille. Thuirt an gille:

“Thèid mi comh riubh.”

“A, cha tèid, cha tèid. Thèid do chridhe às a’ chochall,” thuirt e. “Tha duine foghinteach gu h-àrd.”

Agus ràinig e thall an cladh agus bu dè bh’ ann, a bha eadarra, chuir e ceart an rud is cha chualas an còrr riamh tuillidh ma dheidhinn. Chuir sin fois as a’ chladh, anns an stoirm sin.

And the translation goes something like the following:

This happened in Cille Choirill’s cemetery doubtless about one-hundred years ago. A priest stayed at Achluacharach in those days. He had a servant just they always had. It so happened that the servant was one Sunday evening going by Achnacoichean just opposite the cemetery. He heard an horrific noise of shouting and speaking from above. He returned home and told the priest. The priest didn’t believe him and so they both went up. And the priest said:

“Up we’ll go and have a look at the cemetery”

And they walked up to where it was. He went on as there was a loch at the rear of the cemetery called Loch na Braodaich. When the wood was planted, that loch was drained. He made some holy water in the heel of his shoe and he went on and he said to the servant. The servant said

“I’ll accompany you.”

“No, no. You’ll be frightened completely out of your wits. “There’s a brave fellow up there.”

He went over to the cemetery and whatever it was between then he made things right and nothing was ever heard about the matter. He made the cemetery peaceful in that storm.

 

Another tradition about Cille Choirill was transcribed by Calum Maclean on the 7th of January 1951 from the recitation of Ewen MacIntosh (b. 1881) from Bohuntine, Brae Lochaber. It is an old satire (and admittedly the allusions are rather opaque) between two men who fell out during a funeral:

Bha latha tìodhlacadh ann is chuir iad a-mach air a chèile is rinn fear òran air:

Latha dhomh-sa ’s mi an cladh a’ Bhràighe
Is mo charaid àraidh ga chuir san ùir:
Cò theann ri bualadh ach glasraich uaine,
Bha cait na luatha glè bhras ri ’n cùl.

Fhreagair am fear eile e is thuirt e:

Latha dhomh-sa ’s mi an cladh a’ Bhràighe
Is mo charaid àraidh ga chuir san ùir:
Cò tha thall aig cùl na dìge,
Is e a’ sgeith ’s a’ dìobhairt is a’ call a’ mhùin,
Ach an t-isean salach a bh’ aig a’ bhan-fhìdhlear:
Gun deach a dhèanamh gun toil na Trìonaid –
’S ann aic’ tha an fhianais a bh’ air a chùl.

And the rather rough translation goes something like the following:

There was a funeral one day and they fell out with one another and so a man composed a song:

One day when I was in Cille Choirill cemetery

And a close friend was being buried,

Who began to strike the green heath

But the cats very quickly and suddenly at the back.

The other man replied and said:

One day when I was in Cille Choirill cemetery

And a close friend was being buried,

Who was over by the back of the ditch,

Retching, puking and pissing herself.

But the dirty chick of the female fiddler:

It was done against the wish of the Trinity –

It was she who witnessed that which was behind it.

The penultimate anecdote entitled Tìodhlacadh an Cille Choirill (‘A Burial in Cille Choirill’) transcribed by Calum Maclean on the 11th of January 1951 from John MacDonald, Highbrdge, Brae Lochaber:

Bha tìodhlacadh mòr ann an Cille Choirill agus mòran sluaigh ann. Agus am peacadh a bha ann an uair ud, bhiodh iad a’ gabhail mòran de dheoch. Agus bha a h-uile duine a bh’ ann agus gu leòr aige, gu sònraichte na seann-daoine. Ghlac i gu h-olc iad, an deoch. Bha iad a’ teàrnadh a-nuas bhon chladh thar a bheil bruthach gu math cas. Thòisich balach òg an seo air tilgeil cheapan a sìos an cnoc agus bha e a’ dol mu na casan aig seann duine bochd. Agus thuit e. Thuirt duine a bha seo ris, Camshronach:

"Sguiridh tu dha t’ obair, ’ille òig,” thuirt e, “agus ma tha thu a’ dol a dh’ obair air dibhearsain a dhèanadh air duine sam bith, dèan air do leathbhraidh fhèin e seach a bhith a’ gabhail brath air an duine bhochd.”

Cha do sguir e ach mu dheireadh tharraing an Camaranach a bha seo buille air anns a' pheirceall is thuit e. B' e sin toiseach a' chogaidh agus b' e sin an tuasaid. Bha ceathrar de na Camshronaich seo ann, à àite ris an abair iad Achadh na h-Annaid. Agus ghabh iad air a h-uile duine a bha air an tìodhlacadh le na bataichean. Agus bha buachaille anns a’ Cheapaich a chuir iad air adhart a dh’ iarraidh muinntir Dhochainn Fhasaidh, na Camshronaich. Ach mun do thill iad sin air ais bha na Camshronaich eile an deaghaidh an ruaig a chur air a h-uile duine a bha am Bràigh Loch Abar aig an tìodhlacadh. Agus ’s e bh’ ann latha mòr. Chaill iad na curraichdean a bh’ air an ceann agus chaidh fear dhiubh suas sa mhadainn gan iarraidh agus a h-uile duine a bha ga fhaicinn a' dol a-suas an rathad, bha iad ga slaodadh fhèin a-staigh air an dorast gun fhios, nach robh e a dol gan ruigeachd agus a' dol a thoirt an còrr bhuillean orra. Ach cha do ghabh iad gnothach ris is cha mhotha a ghabh e gnothach riutha. Is thug e leis na trì boineidean eile a bharrachd air a thè fhèin. Tha sin ceathrar dhiubh ann agus choisich e direach dhachaigh leotha agus cha do chuir duine dragh air.

And the translation goes something like the following:

There was a large funeral at Cille Choirill and many folk were present. The great sin of the day was that folk took too much drink. And many men were there and they had plenty of drink, especially the old folk. They were addicted to drink. They were coming down from the cemetery where the brae is quite steep. A young lad began throwing divots down the hill and they were landing around a poor old man’s feet. He fell over. This man, a Cameron, said to him:

“Stop that at once, young lad,” he said, “and if you’re going to make some fun of anyone then do it to your own rather than taking advantage of his poor man.”

He wouldn’t stop and eventually this Cameron struck him on the jaw and he fell. That was the beginning of the fight and that was a skirmish indeed. There were four of these Camerons from a place called Achnahannet. And they went at all the folk at the funeral with sticks. And the sent a herd from Keppoch over to Dochanassie to fetch those Camerons over. But before they got over the other Camerons had made the others flee before them from Brae Lochaber who were at the funeral. It was a great day. They lost their bonnets that they were wearing and one of them went up the next morning to get them and everyone who same him going up the road, went back inside just in case he was going to have a go and throw more blows. But they didn’t bother him no more than he didn’t bother them. And he went away with three other bonnets in addition to his own. That’s four of them and he walked straight back home with them and no one gave him any trouble.

Such trouble at funerals where grief and too much drink were rather a heady mixture was probably not that uncommon back in the day.

The final anecdote, also told by John MacDonald and transcribed by Calum Maclean on the 22nd of February 1951, relates the legendary story of how a fifteenth-century Cameron chief, a notorious freebooter, known to posterity as Ailean nan Creach (‘Allan of the Forays’) is said to have founded or rather rebuilt Cille Choirill along with another six churches around Lochaber and also in the Rough Bounds in order to atone for his sins:

Thog e na seachd creachan agus ghabh e fìor-aithreachas às. Agus bha e na charaide do Loch Iall gu math càirdeach dhà. Feumaidh gur h-e Ailean Camshron a bh’ air. Agus thog e na seachd creachan agus na seachd eaglaisean. Tha tè dhiubh ann an Eilean Fhìonain air Loch Seile. Tha tè dhiubh an Cille Bhaodain aig a’ Chorran an Earra-Ghaidheal. Tha tè dhiubh an Cille Mhàille aig a’ Chorpaich. Tha tè dhiubh an Cille Choirill am Bràigh Loch Abar. Tha tè dhiubh an Sròn an Dùin ann am Bàideanach. Chan eil forfhais agam air an dithist eile, ach thog e na seachd. Agus bha e a’ smaoineachdainn an uair sin, nuair a thog e na seachd, gun d’rinn e a dhleasdanas a thaobh a’ mheirle a chruinnich agus a thrus e. Agus chaidh an togail anns a’ bhliadhna ceithir cheud deug agus ceithir fichead is a ceithir.

And the translation goes something like the following:

He lifted seven forays which he then deeply regretted.  However he was a close relative of Lochiel’s. He must have been called Allan Cameron. And, anyway, he lifted seven forays and built seven churches. One of which is on the Green Isle (Islandfinnan), Loch Shiel. Another one is at Kilvodan, near Corran, Argyllshire. A further one is at Cill Choirill in Brae Lochaber. And another one is at Stronanduin in Badenoch. I do not know about the other two, but he built seven in all. And after this, when he had built the seven, he thought that he had done his duty regarding the ill-gotten goods he had gathered. And they were built in 1484.

Dr Keith Norman MacDonald (1835–1913), a Skye physician, wrote an interesting account of Cille Choirill, referencing many of the above traditions, in the June edition of The Celtic Monthly of 1901 which was later reproduced in the informative and well-researched booklet by local historians the late Ann MacDonell and Robert MacFarlane, who noted some inaccuracies in the text, as reproduced below:

The ancient burying ground of Cille Choirill in the Braes of Lochaber is well known throughout the Highlands of Scotland both, on account of the historical importance of the locality generally, as the scene of many bloody battle fields, clan feuds, and hand to hand encounters, and the quality and character of the heroes who lie buried there. The once powerful Chiefs of Keppoch and their numerous retainers and warriors, men of gigantic strength and undaunted courage, as well as raiders and cattle lifters, who were the terror of the neighbouring counties, poets of enduring fame, gentle maidens, wives and mothers, the pride of their race, altogether proud, spirited, brave and patriotic people, (considering the times in which they lived) men who fought, bled and died for their king and country, and for independence and freedom.

The exact date of the burying ground lies far back in history, but the ruin of the old church dates from the early part of the fifteenth century, and was one of the seven churches built by one of the chief of Locheil called Ailean-nan-Creach who was married to a daughter of Angus 2nd of Keppoch, son and successor to Alasdair Carrach, the famous warrior of the first battle fought at Inverlochy in 1431. These churches were built in atonement for all his evil doings during a long life of fighting and forays, of which he repented before he died. The ruins of most of them are still extant between Lochaber, Moidart, Arisaig,etc.

(Cille Choirill has been anglicised as St. Cyril, but that is a mistake as the old Celtic Calendars have got it St. Caorruill, a Celtic saint anglicised to Cairell and quite distinct from St. Cyril.) (K.N.MacD.)

It occurred about, or rather before, the memorable year 1745 when Maighistir Aongas Mór MacDhùghaill (See note 1) was the priest of the Braes and lived at Achnacoichean on the South side of the River Spean, opposite to Cille Choirill, that the people in the neighbourhood of the churchyard could get no rest at night on account of mysterious noises that were heard in the churchyard – something like the rattling of bones, as if desperate battles were going on underground for a long time. At last it became so intolerable that some of the listeners went across the river to consult Father Angus Mór MacDhùghaill, in case he might be able to do something to put an end to this appalling horror. The saintly old man at once got up hastily and joined the party who had come for him. He did not give his exact diagnosis of the cause of the disturbance but remarked in his eagerness to battle with the enemy, “Tiugainnn tiugainn tha an duine foghainteach ’ga shàrachadh” – “Come on, come on, the brave fellow is being exhausted” which looks as if he had a very good idea of the “fons et origo mali” of the whole unsavoury business, which is was perhaps, judicious to bury in oblivion. The good old man found that he had no holy water with him, having left home in such a hurry, but he was equal to the occasion. He took off his shoe, filled it with water from the river, and blessed it, and proceeded to the churchyard, where he read the office special for similar occasions, sprinkled holy water over the place, blessed it and came away, with the result that there was a complete cessation of these nightly noises ever after.

(The above story had been mistakenly given as the Protestant buried in Cille Choirill). (K.N.MacD.)

As there are so many historians and antiquarians now-a-days, who doubt everything above ground, it may interest them to learn whose skeletons they are likely to come across in their search underground at Cille Choirill. The first hitch will be the absence of tombstones over many undoubted heroes who found a resting place there. If there had been any they were destroyed or removed long ago. The Chiefs of Keppoch and their families were buried mostly round, and in the old church, at the lower of western end of the Cille, but no stones with any visible inscriptions are to be seen on the older ones. Coll XV Chief (Note 2) would have been the last of the older tombs, as Alexander of the 45’s body was burnt in a hut near Culloden. His son Ranald, having forsaken the faith of his fathers, was buried at the top of the eastern end called “Tom Aingeal” but outside consecrated ground; and the stone erected over his grave was out of malice of mischief, rolled down to the bottom of the hill by the father of the late Cluny Macpherson of Cluny. His, (Ranald of Keppoch’s) brother Alexander was the one at whose death “the grey bird of Keppoch” appeared at Prince Edward Island in 1815 and all their sons were buried far away from their native land. The late Angus MacDonell XXII (Note 3), who lived at Keppoch, was buried about the middle of “Tom Aingeal” and a beautiful Celtic Cross marks the spot. The Sliocd Ghorrie, MacDonald of Tirnadris, viz. Gilleasbuig Mór, the hero of a ghost story which appeared in the Celtic Monthly for March 1901, has a beautifully carved stone lying outside the east gable of the church. Dòmhnall Bàn of the spectre (Note4), Dòmhnall Bàn a’ Bhòcain, who lived in Inverlair, is buried there of course, with the exceptions already mentioned, and to follow. The priests of the Glen are buried on “Tom Aingeal” as the top of the place, and also Iain Lom – bare John – the famous poet and politician; and the grave at the door of the church (where the late Fraser Mackintosh erected a monument to Iain Lom) is the grave of Dòmhnall Mac Fhionnlaigh, the author of “A’ Chomhachag” and perhaps of “Miann a’ Bhàir Aosda” – The Aged Bard’s Wish, The Old Bard of Loch Treig. The priests who were buried there (Note 1) as they did in the Braes are Aonghas Mór MacDhùghaill; after him Aonghas MacIlle Iosa, in the ’45 times; then Father William Chisholm about 70 years ago; then Father Donald Forbes who died about 1877. The MacGillivantigs (MacIlle Bhantraich)p have their own grounds at the North West corner.

The Sliochd Tighe Iain Duibh (are) on the South side about the middle. It is possible that the poet Dòmhnall Donn may also be buried among them, but as he was beheaded in the Grants’ country, there is no certainty, and having been at feud with his chief at the time, it is more probable that his body was disposed of where he fell. Another of the Keppoch Chiefs who is not there is Alexander Boloine, who was according to the “Comhachag”, buried at Kingussie, and tradition says that Ranald Og son of Alisdair nan Cleas, died in London, and is probably buried there, the supposition being that he met with some foul play.

Note 1 – Dr K. N. MacDonald had confused three 18th century priests (1) Fr. John MacDonald, (Maighistir Iain Mór MacDhùghaill) attended the Holy Woman of Achnafraschoille and sent an account of her saintly death to Rome. He was ordained in 1721 and worked in Lochaber until his death in 1761. (2) Fr. Angus MacGillies, ordained in 1739 attended Brae Lochaber from Glengarry fro 1761 to 1763/4 and died in 1776. (2) His nephew Fr. Angus Gillies was ordained in 1772 and assisted his uncle now an invalid in Lochaber and replaced him on his death in 1776. He remained in Lochaber until he himself died in 1812.

Note 2 – According to modern research Coll was the 16th Chief.

Note 3 – Angus MacDonell according to modern research was not a chief, being descended from Angus Bàn of Insh, oldest illegitimate son of Alasdair of Culloden 17th chief. He married Christina MacNab and had 12 children among them Josephine and Alice Claire, historians and poets. Angus died in 1855 of smallpox.

Note 4 – Dòmhnall Bàn a’ Bhòcain was of the Clianaig branch of Keppoch.

Calum Maclean’s The Highlands contains a brief mention of Cille Choirill although he incorrectly refers to it as being named after St Cyril:

It was lain Lom, the Bard of Keppoch and Poet Laureate to King Charles II, who had the murderers brought to justice. Farther on to the right is the church of St Cyril (Cille Choirill). It stands high on the slope of a hill overlooking the railway line. Here it is that lain Lom, the Bard of Keppoch, has found his last resting-place. The tradition is that he expressed a wish to be buried with his face towards his beloved Corrour. A stone taller than all others in the graveyard has been raised in his honour. All other headstones face due east; lain Lom’s headstone looks southwards to Corrour. The actual spot where his remains lie is not known now. It will never be known, for the last tradition bearer who knew for certain is long dead. My kind friend, Mr Archibald Maclnnes, caretaker of the graveyard and the most accurate authority on the history of Lochaber, does not know where lain Lom lies although he knows every other grave marked and unmarked in St Cyril’s.

References:

Ann MacDonell and Robert MacFarlane, Cille Choirill, Brae Lochaber, Inverness-shire (Spean Bridge: Ann MacDonell, 1986)

Calum I. Maclean, The Highlands (London: B. T. Batsford, 1959)

SSS NB 3, pp. 193–94 [Fear a Thìodhlacadh an Cille Choirill (‘A Man who was Buried in Cille Choirill)]

SSS NB 3, pp. 263–64 [Sagart an Cladh a’ Bhràghad (‘A Priest in the Brae’s Cemetery’)]

SSS NB 3, p. 269

SSS NB 5, pp. 457–58 [Ailean nan Creach (‘Allan of the Forays’)]

SSS NB 5, pp. 470–72 [Tìodhlacadh an Cille Choirill (‘A Burial in Cille Choirill’)]

Images:

Cille Choirill, Brae Lochaber