Literature of the Gaelic Landscape. John Murray

       3: Toponymy, Mnemonics and Topo-mnemonics

      Names people bestow on places can lend them a symbolic significance, lacking in places that are unnamed (Hough 1990). The naming and distinguishing of a territory brings life to the land and adds meaning and resonance to human experience. A named landscape can behave as a large-scale mnemonic of shared history and tradition (Lynch 1960). Gaston Bachelard coined the term topoanalysis. By which he meant the psychological study of sites where intimate chapters of our lives have occurred (Bachelard 1969). Amongst aboriginal peoples, place-names act as mnemonics for past human actions (Basso 1996 & Weiner 1991). The prefix topo- can be joined with the noun mnemonic to make the neologism - topo-mnemonic.

      This word is not yet in any English dictionary. Its etymology lies in ancient Greek, from mnēmōn, meaning mindful, and tópos meaning place. In combination, these parts signify a verbal device, which helps people remember places through the recitation of place-names in a riddle, poem, rhyme or song. Topo-mnemonics can be understood as verbal equivalents of cognitive or mental maps and are complementary to them. Poets and authors may use them to define, support and inform the events in their storylines. Sometimes the topo-mnemonic can be flexible and expandable and thus it can be used to illustrate a child’s development in response to landscape, as it does for Kenn in Highland River. Two historical examples of topo-mnemonics from the southern Highlands, one supernatural and the other actual, serve to illustrate their detail, complexity and use.

      A Topomnemonic about Uruisgs in Breadalbane

      The Uruisgs or Ùruisgean were semi-human creatures associated with deep ravines, waterfalls and moorland lochans. Their name means ‘on water’ - air uisge. William Gillies, who was Minister at Kenmore between 1912 and 1938, collected a Gaelic verse from James MacDiarmid of Morenish (Mòr-innis – Big Meadow), Killin, which lists twelve ùruisgean. As well as forming a detailed inventory of these supernatural beings, the poem can be used to define the sprawling territory of Breadalbane from Ben Dorain, through Crianlarich to Kenmore, but focusing around upper Loch Tay. The verse may also have been used to warn children away from water hazards or more directly, as a compelling and fearsome device for learning about the local landscape character.

      (author’s translation adapted from Gillies 1938, 341)

      The most famous ùruisg was Peallaidh of the Spout. He was King of the ùruisgean and stayed near the Upper Falls of Moness near Aberfeldy. Like Pan he had a shaggy pelt (peall means hairy skin) and hoof-like footprints. Peallaidh gave his name to Aberfeldy, Obar Pheallaidh - the confluence of Peallaidh. He spent his summers at a shieling called Ruighe Pheallaidh (NN633484) in Glenlyon – Gleann Lìobhann. There he left his footprint on a rock in the glen below, Caslorg Pheallaidh outside a farmhouse at Crageny - Creag Eunaidh or Fhiannaidh (NN6274770).

      Brunaidh an Easain lived near the Lower Falls of Moness and Brunaidh an Eilein inhabited the Isle of Loch Tay or Priory Island, Eilean nam Ban – Island of the Women (NN766454), just southwest of Kenmore. On the north side of the Loch near Feàrnan, Paderlan is remembered in the name of a corrie and a burn below Meall Greigh (Rounded Hill of the Herd), Coire Phadairlidh (NN687437) and Allt Coire Phadairlidh (NN693430). He stayed by a deep cataract to the west of the village. Cas-luath also lived near Feàrnan in the wood of Letterellan, Leitir Ailein – Allan’s Slope (NN731444) half a mile to the east. Paderlan also frequented another stream much further east near Crianlarich called Allt na Paderlan. Together with Brunaidh an Eilein and Cas-luath, he would waylay folk travelling from Kenmore to the market at Lawers.

      Triubhas-dubh lived near Fortingall. Fuath lived further afield, haunting a corrie on Beinn Dorain, Coire Ghamhnan – Corrie of Stirks. Neither of these places can be traced on today’s maps. Likewise, the whereabouts of Babaidh, Catan and Black Amhlagan remain unknown. It is said that the Ùruisgean met annually at Coire na(n) Ùruisgean (NN483077) in the Trossachs below Ben Venue – A’ Bheinn Mheanbh, on the south side of Loch Katrine.