A Mirror to Ireland: Máirtín Ó Cadhain’s Articles about Scotland

44 A MIRROR TO IRELAND: MÁIRTÍN Ó CADHAIN’S ARTICLES ABOUT SCOTLAND Radvan Markus DOI: https://doi.org/10.14712/2571452X.2023.65.4 Abstract: In the last twenty lines of what is arguably Ó Cadhain’s most important literary manifesto, Páipéir Bhána agus Páipéir Bhreaca (1969), one may be surprised to find two references to Scotland, pointing to Scottish Gaelic as well as Scots. This article uses archival and newspaper sources in order to explore Ó Cadhain’s manifold relationship to Scotland. Ó Cadhain’s interest in Scotland can be seen in the context of the author’s complex positioning of himself as an international writer, while always remaining loyal to the Irish language and his native Gaeltacht. An outreach to literatures in other small languages, especially of the Celtic branch, was an integral part of this strategy. The essay concentrates principally on a series of twenty-four articles, mostly in Irish, which Ó Cadhain published in the Irish Times in 1953 and 1954. In these, he gives an account of the 1953 Jubilee Mòd in Oban and informs the readers about the history and prospects of Scottish Gaelic, as well as the Scottish struggle for autonomy within the UK. Ó Cadhain draws multiple comparisons with the situation in Ireland, showcases his knowledge of Scottish Gaelic song and modern literature, and displays a keen sense of paradox as well as his characteristic wit and humour. Keywords: Máirtín Ó Cadhain, Scottish Gaelic, Irish language, travel writing, language movements In 1969, a year before his death, the most celebrated Irish-language prose writer of all times, Máirtín Ó Cadhain, gave a famous lecture Páipéir Bhána agus Páipéir Bhreaca (White and Speckled Papers) in which he outlined his artistic method as well as the influences that shaped his writing. The lecture ends with a rhapsodic passage replete with references to the Irish literary tradition as well as modernism, passionately iterating the author’s belief in the worth of literature however unfavourable the circumstances of its production might be. He argues: A Mirror to Ireland 45 Rinneadh filíocht i dtrinsí coga, i gcampaí géibhinn, i sluachampaí géibhinn an choga seo caite. Ba mhaith liom an inscríbhinn atá i dTeampall Óráin in Í Cholmcille ar uaigh Mhargery Kennedy Fraser, bailitheoir cheoil mhuintir Inse Gall, a chreidiúint: “Falbhaidh an saol ach mairidh gaol agus ceol”: imeo an saol ach mairfe grá agus filíocht… [Poetry was composed in war trenches, prison camps, in concentration camps of the last war. I would like to believe the inscription at St Oran’s chapel on Iona, on the grave of Marjory Kennedy Frazer, a music collector in the Hebrides: “Falbhaidh an saol ach mairidh gaol agus ceol”: The world will pass away, but love and music are going to last…]1 The passage finishes with the affirmation of loyalty to the Irish language, which Ó Cadhain paradoxically sees at the same time as a new medium and a repository of an age-long cultural tradition. These are the concluding words: Dúirt fear mionteanga, más teanga chor ar bith, Hugh Mac Diarmid, ní b’fhearr é [a poet of a minor language, if it is a language at all, Hugh MacDiarmid, said it better]: The great rose of all the world is not for me For me the little white rose of Scotland That smells sweetly and breaks the heart.2 The imprecisions in the wording of MacDiarmid’s “The Little White Rose” aside,3 it is significant that within the last twenty lines of what is arguably Ó Cadhain’s most important literary manifesto, one can find two references to Scotland, pointing to Scots as well as Scottish Gaelic. This article uses newspaper and archival sources to explore the author’s manifold relationship to Scotland and its languages, concentrating on a series of articles that he wrote on the subject in 1953 and 1954. 1 Máirtín Ó Cadhain, Páipéir Bhána agus Páipéir Bhreaca (Dublin: An Clóchomhar, 2003) 41. All translations from Irish in this article are my own, unless stated otherwise. 2 Máirtín Ó Cadhain, Páipéir Bhána agus Páipéir Bhreaca 41. 3 The correct wording of the poem is as follows: “The rose of all the world is not for me / I want for my part / Only the little white rose of Scotland / That smells sharp and sweet – and breaks the heart.” Hugh MacDiarmid, Collected Poems (New York: The Macmillan Company, 1962) 248. Radvan Markus 46 “The international of small nations” Ó Cadhain’s engagement with Scotland can be seen within a wider framework of world literature. In La République mondiale des lettres (1999), Pascale Casanova emphasizes the inequalities that are integral to global literary networks. These are characterised by the dominance of established literary centres that largely determine which works will enjoy wider circulation. Much evidence can be found that Ó Cadhain saw his work, and Irish-language writing in general, as part of world literature, which, however, meant that he had to deal with the disadvantages that writers in minoritized languages face in these networks.4 Casanova herself disparaged the role of small languages in world literature, and gave much more prominence in her book, globally as well as in the Irish context, to authors from small nations or former colonies who decided to write in a major language in order to reach wider audiences.5 Thus Casanova’s book can be easily accused of the same literary imperialism that it seems to denounce and Ó Cadhain’s posthumous success shows that it is indeed possible, if extremely difficult, for a writer in a minoritized language to achieve world recognition. According to Casanova, one of the strategies used by authors with international ambitions, but writing from the periphery, is to look for encouragement and inspiration in other small literatures in order to create what she calls “the international of small nations.” She further argues that “the special perceptiveness of contestants on the periphery enables them to detect affinities among emerging literary (and political) spaces.”6 In Ó Cadhain’s lectures and journalism, one can find many instances of this strategy. Concerning his masterpiece, the novel Cré na Cille, he writes, for instance: B’fhéidir ar mhodh eicínt gurb é an cineál úrscéil é a bhaineas le teangachaí nó tíreannaí atá ag coimhlint, cosúil leis an gcineál a scríobh Daniel Owen sa mBreatnais, nó Selma Lagerlöf, nó a scríobhadh sa bPléimeannais, sa tSeicis, nó sa bPolannais roimhe seo. 4 See Radvan Markus, Carnabhal na Marbh: Cré na Cille agus Litríocht an Domhain (Indreabhán: Leabhar Breac, forthcoming in 2023) 17-19. 5 Pascale Casanova, The World Republic of Letters, trans. M.B. DeBevoise (Cambridge, MA: Harvard University Press, 2004) 274-84, 307-10. 6 Casanova, The World Republic of Letters 247. A Mirror to Ireland 47 [Maybe, in a way, it is a kind of novel connected to languages or countries which are struggling, similar to those Daniel Owen wrote in Welsh, or Selma Lagerlöf, or those written in Flemish, Czech or Polish before that.]7 Quite logically, other Celtic languages played an important role in Ó Cadhain’s international outreach, being similar to Irish in origin and structure, as well as in a minoritized position within their respective countries. Ó Cadhain was a noted polyglot who, apart from Irish, English, German, French, Spanish, and Russian, mastered three other languages of the Celtic group, Welsh, Breton, and Scottish Gaelic. Among the books that were in his possession when he died, we even find some editions of Cornish texts and a textbook of Manx.8 By the time he was interned in the Curragh prison camp during the Second World War, he had acquired Welsh, as testified by the fact that a section of his notes from confinement is written in this language.9 While in the camp, he devoted time to learning Breton and Scottish Gaelic.10 For the rest of his life he maintained a lively interest in the nationalist and language revival movements in all Celtic regions. Among his writings, we find Irish translations of stories by the Breton writer Jakez Riou, as well as several articles and pamphlets by the prominent Welsh author and nationalist Saunders Lewis.11 Readers of Ó Cadhain’s Cré na Cille can note the fact that among the cast of characters, there is a crashed French pilot who not only knows Breton, but even utters (admittedly erroneous) comments on the etymology of a particular Breton word.12 Ó Cadhain’s Articles About Scotland At first sight, Ó Cadhain’s engagement with Scottish Gaelic seems to be slightly less wide-ranging than his dealings with Welsh. For instance, the above7 Mícheál Briody and Máirín Nic Eoin, eds., Cumadóireacht Uí Chadhain (Indreabhán: Leabhar Breac, 2020) 70. 8 This information is based on a typed list in possession of the Department of Early Printed Books and Special Collections, Trinity College Dublin. The books themselves are stored in the archive and are to be catalogued in the near future. 9 Items M/3/11 and M/3/12, TCD MS 10878: Páipéir Mháirtín Uí Chadhain, Trinity College Dublin. 10 Máirtín Ó Cadhain, As an nGéibheann: Litreacha chuig Tomás Bairéad (Dublin: Sáirséal agus Dill, 1973) 51-52, 105. 11 See Alan Titley, Máirtín Ó Cadhain: Clár Saothair (Dublin: An Clóchomhar, 1975) 57. 12 Máirtín Ó Cadhain, Cré na Cille (Indreabhán: Cló Iar-Chonnachta, 2009) 265. On the role of Breton in the novel, see Matthieu Boyd, “Gast! A Breton Moment in Cré na Cille, and Why It Matters,” Irish Studies Review 25, no. 4 (2017): 444-53, DOI: 10.1080/09670882. 2017.1370133. Radvan Markus 48 mentioned list of his books contains 116 titles in Welsh or related to Wales, as opposed to 46 in Scottish Gaelic or related to Scotland, the corresponding number concerning Breton being 38. This disproportion, however, could be partly caused by the fact that more printed material was available in Welsh than in Scottish Gaelic at the time. As far as we know, Ó Cadhain has not published any translation from Scottish Gaelic, which might be explained by his conviction that Irish speakers would not have many difficulties with the written form of the sister language. When he included quotations from Scottish Gaelic in his newspaper articles, he left them untranslated or just glossed the most difficult words. The fact that he perceived the two languages as closely related can also be deduced from his mention in Páipéir Bhána agus Páipéir Bhreaca that he actually used some Scottish Gaelic words and phrases to enrich his written Irish.13 In the same lecture he mentions his visits to Scotland: Chaith mé cion leathbhliana nó tuille, idir ceathair nó cúig de chuairteannaí, in Inse Gall, in Oileán Leos go háirid. Chaith mé mí as a chéile in a chábán in éindigh le “ceàird” nó tincéara agus thóig mé go leor seanscéalta agus fiú dreasa ceoil uaidh, arae ba sárphíobaire é freisin. [I spent more than half a year, divided between four or five visits, in the Hebrides, especially on the island of Lewis. I spent a whole month in a cabin in the company of a “ceàird,” or tinker, and took down many old stories from him, and even some pieces of music as he was also an expert piper.]14 Most of these visits seem to have taken place between the years 1955 and 1965 as part of Ó Cadhain’s folklore-collecting activities. Again, he made little practical distinction between Irish and Scottish Gaelic and the material from Lewis constitutes an important part of the 136 hours of storytelling and songs that he recorded during his travels.15 Ó Cadhain’s interest in Scottish folklore deserves much more research and a separate article, but it is of note that while he famously criticised the Irish Folklore Commission for its antiquarian slant, he had more respect for the folklore collecting undertaken by Sgoil Eòlais na h-Alba.16 This 13 Ó Cadhain, Páipéir Bhána agus Páipéir Bhreaca 16. 14 Ó Cadhain, Páipéir Bhána agus Páipéir Bhreaca 16. 15 Ríonach uí Ógáin, “Máirtín Ó Cadhain agus Saol an Bhéaloidis,” Saothar Mháirtín Uí Chadhain, Léachtaí Cholm Cille 37 (2007): 145. 16 Mícheál Briody, “‘Is Fearr an tAighneas ná an tUaigneas’: Máirtín Ó Cadhain agus Bailiú an Bhéaloidis,” Bliainiris 9 (2009): 39. A Mirror to Ireland 49 follows a pattern which we encounter in a number of his articles on Scotland – the search for positive examples in the Scottish Gaelic movement that would enable him to comment critically on the situation at home. The main source for this essay is a series of articles that Ó Cadhain published in the Irish Times from October 1953 to May 1954. The main impulse for them was Ó Cadhain’s visit to the Jubilee Mòd, which took place in Oban from 12 to 16 October 1953. This was followed by a trip to the Hebrides, during which Ó Cadhain visited the Isle of Skye, Lewis, and Raasay. The first seven of the articles came out in close succession directly at the time of the Mòd and shortly afterwards, are written in English, and give a factual account of the event and the subsequent trip with a tinge of the author’s signature humour.17 In the heading, Ó Cadhain is sometimes described as “our special correspondent at the Mòd,” so it is clear that he was tasked to share his immediate impressions with the newspaper. Starting from 30 November Ó Cadhain returned to the Scottish theme in a further series of seventeen columns in Irish that again give an account of the Mòd, but soon zoom out to treat the history and the current situation of Scottish Gaelic as well as Scotland’s political struggle for autonomy.18 In the process, they point out various connections and comparisons with Ireland. It is important to note as well that Irish-language columns in the Irish Times constitute a specific tradition, remarkable for wit, experimentalism, and international outreach. The founder of the tradition was none other than Brian Ó Nualláin (under his pen-name Myles na gCopaleen), and later prominent columnists include Breandán Ó hEithir, Liam Ó Muirthile, and Alan Titley. It was therefore expected that the columns would not only be informative, but also entertain the public and display literary skill. Ó Cadhain’s engagement with the Irish Times between 1953 and 1956 has received scarce scholarly treatment – the only instances being the preface by Aindrias Ó Cathasaigh to the collection Caiscín: Altanna san Irish Times 1953/56 (1998) and an earlier serialized article by Alan Titley from 1981.19 While Titley 17 Máirtín Ó Cadhain, “Gathering of Gaels in Oban,” Irish Times, 12 October 1953, 10; “Story-tellers Display Their Art,” 13 October 1953, 4; “Songs – and Speeches – of the Gael,” 14 October 1953, 7; “Halls Are Crowded as Mod Swings into Song,” 15 October 1953, 7; “Festival Spirit Grips the Gaels,” 17 October 1953, 3; “The Road to the Isles – 1,” 6 November 1953, 4; “The Road to the Isles,” 7 November 1953, 4. 18 Máirtín Ó Cadhain, Caiscín: Altanna san Irish Times 1953/56, ed. Aindrias Ó Cathasaigh (Dublin: Coiscéim, 1998), 55-116. 19 Alan Titley, “Caiscín an Chadhnaigh,” Comhar 40, no. 6 (1981): 23, https://www.jstor.org/ stable/20554719; “Caiscín an Chadhnaigh: Cuid a dó,” Comhar 40, no. 7 (1981): 23, Radvan Markus 50 pointed to a number of important passages in the columns which illuminate Ó Cadhain’s opinions about literature, his overall judgment is negative. In his characteristic tongue-in-cheek manner, he states: “Ba scríbhneoireacht na haon uaire í, scríbhneoireacht neafaiseach arbh í a príomhaidhm go minic bun an leathanaigh a shroichint agus comhaireamh na bhfocal a shlánú.” [It was writing for the moment, trivial writing often with the main aim to reach the bottom of the page and the prescribed number of words.]20 Ó Cathasaigh also notes the uneven quality of the columns, but his opinion is more favourable, in the sense that their standard should not be compared to Ó Cadhain’s creative prose, but rather to other journalism of the times.21 It can be argued that the Scotland-related articles discussed here do stand, for several reasons, against Titley’s accusation of trivial writing. Despite their occasional light-hearted tone, they are a product of considerable research, as testified by the reach of the references inside them as well as the author’s notes preserved in the archive of Trinity College Dublin. This research included interviews with important figures in the Scottish Gaelic movement, such as the folklorist Calum MacGill-Eain (brother of the famous poet Somhairle MacGillEain) and the poet Calum Mac Leoid, who also acted as Gaelic adviser to the Province of Nova Scotia.22 In addition, Ó Cadhain exchanged letters with Thomas Collins from Glasgow, his acquaintance from the Mòd, who filled him in with information concerning the Home Rule movement and the reaction of the Scots to the coronation of Elizabeth II.23 He also drew on publications such as No Stone Unturned by Ian Hamilton (1952) and Highland Settler: A Portrait of the Scottish Gael in Nova Scotia by Charles W. Dunn (1953), which had appeared shortly before the https://www.jstor.org/stable/20554738; “Caiscín an Chadhnaigh: Cuid a trí,” Comhar 40, no. 8 (1981): 22-23, 30, https://www.jstor.org/stable/20554753. 20 Titley, “Caiscín an Chadhnaigh” 23. 21 Aindrias Ó Cathasaigh, “Réamhrá,” in Ó Cadhain, Caiscín 8-9. 22 Ó Cadhain, “Festival Spirit;” Ó Cadhain, Caiscín 90-91. Calum MacGill-Eain is an important figure in his own right in the history of Scottish-Irish relations, as he was a fluent Irish speaker who spent much of the 1940s working for the Irish Folklore Commission. Ó Cadhain would have been especially aware of his work in Connemara, which he engaged in before being sent to his native Hebrides to collect folklore there. See Seòsamh Watson, “’S Iomadh Sgeulachd is Àlleachd Chiùil: ‘Colm Albanach’ agus an Obair air a’ Ghaidhealtachd,” in Seoda as Cnuasach Bhéaloideas Éireann / Treasures of the National Folklore Collection, ed. Críostóir Mac Cárthaigh, Séamas Ó Catháin, Ríonach uí Ógáin, and Seosamh Watson (Dublin: National Folklore Collection, 2010), 64-73. 23 Item V/6/6, TCD MS 10878: Páipéir Mháirtín Uí Chadhain, Trinity College Dublin. A Mirror to Ireland 51 articles were written.24 Apart from that, Ó Cadhain also boasted a good knowledge of Scottish Gaelic literature, and accordingly, the articles contain samples of poetry by Alasdair mac Mhaighstir Alasdair and Somhairle MacGill-Eain, as well as numerous lines from folk songs.25 Comparing the Language Movements As Ó Cadhain was writing for the Irish-speaking public at home, it is not surprising that much space is devoted to exploring connections to Ireland and comparing the situation in the two countries. In many cases, he presents Scotland as a model to be emulated. He favourably notes the relatively healthy situation of Scottish Gaelic in the Hebrides, stating that “níl áit ar bith in Éirinn a bhfuil an Ghaeilge chomh láidir ná chomh líonmhar is atá an Gháidhlig i Leois.” [there is no place in Ireland where Irish is so strong and spoken by so many people as is Gaelic on Lewis.]26 He also mentions the better economic situation of the Hebrides in comparison to the Irish-speaking regions. This is crucial from the point of view of his language activism, which always emphasised the importance of Irish as a community language. Unlike many of his predecessors, he never romanticised the poverty of the native speakers and argued that the modernization and economic development of the Gaeltachtaí is vital for any effort to improve the situation of the language. He thus used Scotland to support his argument, noting that the Scottish-Gaelic speakers and their regions are “saibhir neamhthuilleamach – ar ghualainn a leithéidí eile in Éirinn, ar aon nós” [rich and independent – in contrast to their Irish counterparts, in any case].27 Despite the remoteness of the Gaelicspeaking islands, they can boast of a good boat and air connection to the mainland, electricity and water networks, as well as a number of booming industrial developments.28 All is, of course, implicitly contrasted to the destitution of the Irish-speaking regions. Ó Cadhain is also pleased by the fact that Scottish Gaelic enjoys support from the rich and powerful, including members of the nobility, many of whom donate large sums of money to the cause, and complains that in Ireland, wealthy people prefer to support the Church instead: “Do chum Dia a bhréagadh, do chum nead chomh teolaí lena nead abhus a chur in áirid dóibh féin faoin A sciathán thall a 24 Items V/6/5, V/6/10, TCD MS 10878: Páipéir Mháirtín Uí Chadhain, Trinity College Dublin. 25 For instance Ó Cadhain, Caiscín 76, 78, 84, 87, 92, 116. 26 Ó Cadhain, Caiscín 76. 27 Ó Cadhain, Caiscín 86. 28 Ó Cadhain, Caiscín 86-87. Radvan Markus 52 thiomnaíos a leithéidí in Éirinn a gcnuas.” [In order to flatter God, to reserve a nest under His wing on the other side that would be as comfortable as their nest here, do the likes of them in Ireland bequeath their property.]29 This is, of course, a veiled attack on the Catholic Church in Ireland, which Ó Cadhain has often accused of indifference towards Irish and of actually precipitating its decline in the Gaeltacht. In 1964, for instance, he drafted a pamphlet for the activist group Misneach, demanding religious services in Irish.30 The theme also appears in his short story “Úr agus Críon,” where a group of English-speaking nuns destroy a dilapidated boat on the shore which clearly serves as a symbol of traditional Gaeltacht culture.31 The criticism of the church at home is clearly one of the reasons why Ó Cadhain frequently explores the religious differences between Ireland and Scotland. He commends the use of Gaelic in the Scottish Protestant churches and the fact that the religious service at the Mòd was held in Gaelic. These observations are in tune with the opinions of historian Niall Ó Ciosáin, who notes the lack of support on the part of the Catholic Church as one of the historical reasons for the relative weakness of Irish as opposed to other languages of the Celtic group, especially Welsh.32 At the same time, however, Ó Cadhain expresses misgivings about the strict Calvinism of the Free Presbyterian Church. These he sometimes formulates in a humorous manner, such as in this anecdote: “I was once caught strolling in the glowering Sabbath of a Lewis clachan. Stranger as I was to the dogs, none of them had the courage to break the silence by barking at me.”33 He makes clear, though, that this strictness is detrimental to the cultural efforts of the language movement, causing an exodus of young people to the cities and preventing the locals from participating in their native culture. As an example, he mentions an islander’s complaint that his attempt to organize a choir for the Mòd was opposed by the local minister.34 A sentence in Ó Cadhain’s notes shows that he does not see much difference between the two countries in this respect: “The powerful Presbyterian Church condemns all frivolity as the Catholic Church does in Ireland. Hence there is more céilí-ing in Glasgow as in Dublin.”35 29 Ó Cadhain, Caiscín 82. 30 Aindrias Ó Cathasaigh, Ag Samhlú Troda (Baile Átha Cliath: Coiscéim, 2002) 214. 31 Máirtín Ó Cadhain, An tSraith ar Lár (Indreabhán: Cló Iar-Chonnachta, 2009) 49-54. 32 Niall Ó Ciosáin, “Gaelic and Catholic,” Dublin Review of Books, July 2015, https://drb.ie/ articles/gaelic-and-catholic. 33 Ó Cadhain, “The Road to the Isles” 4. 34 Ó Cadhain, “The Road to the Isles” 4. 35 Item V/6/2: 11, TCD MS 10878: Páipéir Mháirtín Uí Chadhain, Trinity College Dublin. A Mirror to Ireland 59 [The Scot is like everybody else. His willingness to sacrifice is sooner awakened by words like S.R.A. – the Scottish Republican Army – than all the shopkeepers’ accounting books.]63 This should not be read as a serious call to achieving Scottish independence by violent means – after all, Ó Cadhain himself did not engage in militant republicanism after his release from the Curragh Camp in 1944. Rather, it is an expression of his persuasion that purely “rational” actions within the limits of law and propriety do not lead to the desired goal. Again, the Scottish example enabled him to promote the idea in the Irish context. Conclusion Ó Cadhain’s articles on Scotland are a rich source of information about his engagement with Ireland’s neighbour, its languages and literature. They testify to his linguistic skills, his wide reading and his ability to use comparisons with Scotland in order to express his opinions concerning the Irish language movement and Irish politics. Many articles are remarkable for their style, which mixes Irish, Scottish Gaelic and occasionally English, featuring instances of wordplay, irony, paradox and the carnivalesque. In a wider sense, they are an important part of Ó Cadhain’s complex positioning of himself as an international author, while always remaining faithful to Irish and his native Gaeltacht. His relationship to Scotland is, however, merely one piece in a large mosaic, and certainly, more research should be devoted to his connections to Welsh, Breton, and other languages and cultures. BIBLIOGRAPHY Archival Sources TCD MS 10878: Páipéir Mháirtín Uí Chadhain, Trinity College Dublin. A list of books in possession of Ó Cadhain at the time of his death. The typed list is in possession of the Department of Early Printed Books and Special Collections, Trinity College Dublin. The books themselves are stored in the archive and are to be catalogued in the near future. 63 Ó Cadhain, Caiscín 116. Radvan Markus 60 Other Sources Boyd, Matthieu. “Gast! A Breton Moment in Cré na Cille, and Why It Matters.” Irish Studies Review 25, no. 4 (2017): 444-53. DOI: 10.1080/09670882.2017.1370133. Briody, Mícheál. “‘Is Fearr an tAighneas ná an tUaigneas’: Máirtín Ó Cadhain agus Bailiú an Bhéaloidis.” Bliainiris 9 (2009): 7-48. Briody, Mícheál and Máirín Nic Eoin, eds. Cumadóireacht Uí Chadhain. Indreabhán: Leabhar Breac, 2020. Casanova, Pascale. The World Republic of Letters. Translated by M.B. DeBevoise. Cambridge, MA: Harvard University Press, 2004. de Bhaldraithe, Tomás, ed. Cín Lae Amhlaoibh. Dublin: An Clóchomhar, 1976. MacDiarmid, Hugh. Collected Poems. New York: The Macmillan Company, 1962. Markus, Radvan. Carnabhal na Marbh: Cré na Cille agus Litríocht an Domhain. Indreabhán: Leabhar Breac, forthcoming in 2023. Ó Cadhain, Máirtín. An tSraith ar Lár. Indreabhán: Cló Iar-Chonnachta, 2009. Ó Cadhain, Máirtín. As an nGéibheann: Litreacha chuig Tomás Bairéad. Dublin: Sáirséal agus Dill, 1973. Ó Cadhain, Máirtín. Caiscín: Altanna san Irish Times 1953/56, edited by Aindrias Ó Cathasaigh. Dublin: Coiscéim, 1998. Ó Cadhain, Máirtín. Cré na Cille. Indreabhán: Cló Iar-Chonnachta, 2009. Ó Cadhain, Máirtín. “Festival Spirit Grips the Gaels.” Irish Times, 17 October 1953. Ó Cadhain, Máirtín. “Gathering of Gaels in Oban.” Irish Times, 12 October 1953. Ó Cadhain, Máirtín. “Halls are Crowded as Mod Swings into Song.” Irish Times, 15 October 1953. Ó Cadhain, Máirtín. Páipéir Bhána agus Páipéir Bhreaca. Dublin: An Clóchomhar, 2003. Ó Cadhain, Máirtín. “The Road to the Isles – 1.” Irish Times, 6 November 1953. Ó Cadhain, Máirtín. “The Road to the Isles.” Irish Times, 7 November 1953. Ó Cadhain, Máirtín. “Songs – and Speeches – of the Gael.” Irish Times, 14 October 1953. Ó Cadhain, Máirtín. “Story-tellers Display Their Art.” Irish Times, 13 October 1953. Ó Cathasaigh, Aindrias. Ag Samhlú Troda. Dublin: Coiscéim, 2002. Ó Ciosáin, Niall. “Gaelic and Catholic.” Dublin Review of Books, July 2015. https:// drb.ie/articles/gaelic-and-catholic. Ó Laighin, Seán, ed. Ó Cadhain i bhFeasta. Dublin: Clódhanna Teoranta, 1990. Titley, Alan. “Caiscín an Chadhnaigh.” Comhar 40, no. 6 (1981): 23. https://www. jstor.org/stable/20554719. Titley, Alan. “Caiscín an Chadhnaigh: Cuid a dó.” Comhar 40, no. 7 (1981): 23. https://www.jstor.org/stable/20554738. Titley, Alan. “Caiscín an Chadhnaigh: Cuid a trí.” Comhar 40, no. 8 (1981): 22-23, 30. https://www.jstor.org/stable/20554753. Titley, Alan. Máirtín Ó Cadhain: Clár Saothair. Dublin: An Clóchomhar, 1975. A Mirror to Ireland 61 uí Ógáin, Ríonach “Máirtín Ó Cadhain agus Saol an Bhéaloidis.” Saothar Mháirtín Uí Chadhain, Léachtaí Cholm Cille 37 (2007): 131-56. Watson, Seòsamh. “’S Iomadh Sgeulachd is Àilleachd Chiùil: ‘Colm Albanach’ agus an Obair air a’ Ghaidhealtachd.” In Seoda as Cnuasach Bhéaloideas Éireann / Treasures of the National Folklore Collection, edited by Críostóir Mac Cárthaigh, Séamas Ó Catháin, Ríonach uí Ógáin, and Seosamh Watson, 64-73. Dublin: National Folklore Collection, 2010.