the wind deity their chief god is fairly clear. The atmospheric conditions of Western and Northern Europe make the wind and storm powers of comparatively more importance than they are in sunnier lands, where the gods of light on the other hand are supreme. Manannan is further very properly denominated the son of Lir," the son of the sea, for sure enough where else does the wind come from in these islands of ours but from the sea?

There is little trouble in settling the identity of the Gaelic Apollo. This is Luga Lamfada, surnamed the Ildana; Luga of the Long Arms, the many-arted one. He appears with a stately band of warriors on white steeds, "a young champion, tall and comely, with a countenance as bright and glorious as the setting sun." But more definite still is the reference to his sunlike countenance; in another place the Fomorian champion, Breas, is made to say in reference to the approach of Luga from the west: "A wonderful thing has come to pass to-day; for the sun, it seems to me, has risen in the west." "It would be better that it were so," said the Druids. "The light you see is the brightness of the face and the flashing of the weapons of Luga of the Long Arms, our deadly enemy." He also possessed the swiftness and keenness of the ocean-wind-god Manannan, for we are told that he rode Manannan's mare Enbarr of the flowing mane, that is, the driving wind; his coat of mail-the clouds; and he is further represented as having Manannan's sword, the lightning flash. But this last is doubtful, for two of the precious jewels that the Tuatha-De-Danann took from the east are Luga's sword and his spear "Gae Buaifneach," tempered in the poisoned blood of adders. These weapons are merely the flashing rays of the sun, just as Luga's helmet, Cannbarr, glittered with dazzling brightness, with two precious stones set in it, one in front and one behind. Whenever he took off the helmet, we are told that his "face shone like the sun on a dry summer day." His deeds are also "sunlike" in their character. He first frees the Tuatha from the hated tribute which was imposed on them after a temporary success on the part of the Fomorians. We are told that he put a Druidical spell on the plundered cattle, and sent all the milch. cows home to their owners, leaving the dry cows to cumber his enemies. The cows of the sun-god are famous in all mythologies; they are the clouds of heaven that bring rain and moisture to men, when shone upon by the rays of the sun.

Luga's greatest feat is the overthrow of the Fomorians at Moytura. For years he had been preparing for this great fight. He summoned all the artists and artificers of renown and got arms in readiness. He himself lent his help to each tradesman, for he was a skilled carpenter, mason, smith, harper, druid, physician, cup-bearer, and goldsmith, "one who embodied in himself all these arts and professions," as he described himself on one occasion. When the sons of Turenn slew his father, he made them procure for him as "eric" or fine, several weapons of importance and several salves, with a view to using them in the great struggle against the stormy ocean powers. Such were the apples of Hisberna, which could cure any sickness and would return to the owner even when thrown away; the pig's skin whose touch made whole; the spear-" the slaughterer"-whose fiery blazing head was always kept in water; the steeds and chariot of Dobar-the steeds which travel with equal ease on land and sea; the pigs of Asal-" whosoever eats a part of them shall not suffer from ill health"-even when killed to-day they are alive tomorrow; and the hound-whelp Failinis, that shines like the sun on summer day-before him every wild beast falls to earth powerless. In the battle of Moytura, he killed Balor of the Evil Eye. That worthy had already turned Nuada of the Silver Hand into stone, and many more De-Danann, and just as he was opening it on Luga, the latter flung a "sling stone" at it, which passed through it and Balor's brain. Now Balor was his grandfather, and it had been foretold that he should be slain by his grandson. In view of this he kept his only child, a daughter, Aethlenn, secluded in a tower, where man and the idea of "man" were to be strictly excluded. But in vain. She became

the wife of Cian, the son of Diancecht, the physician, and Luga was the offspring. We must note his connection with the god of healing; that god is his grandfather. In Greek mythology, Aesculapius is the son of Apollo. The name Luga, too, is suggestive; it is doubtless from the root luc, to shine, and it is interesting to observe that the Norse fire-god, also master of many arts, though evil arts, is called Loki. The epithet Lamfada, long arms, reminds us of the far-darter Apollo, and refers to the long-shooting rays of the sun—a most appropriate epithet.

(To be continued.)

SUTHERLAND

EVICTIONS

AND

BURNINGS.

TESTIMONY OF LIVING EYE-WITNESSES (Continued).

HUGH MACKENZIE, Strathy, 90 years of age

I remember the clearances on Strathnaver from
My father's croft was in Dal-

I am nearly 90 years of age. beginning to end. The work was done piece-meal.

malart, near Achness, and the first part of Strathnaver from which the people were ejected lies on the east side of Lochnaver, viz.:-The townships of Clebrig, Rhihalvaig, Achool, Achness, Coirre-na-fearn, Coirre-chuiran, Alt-nan-ha, and Halmadary. The reason why so many places were made desolate, was to make room for a southcountry farmer of the name of Marshall.

We were allowed the produce of hill and loch, and I remember it was Sellar personally who cut to pieces the creels with which we caught the salmon on the waterfall of Achness. My father, who was on the lower side of the water of the Malert, was not removed at that time. At a subsequent period, the west side of Lochnaver was cleared, including the townships of Grumb-mhor, containing about 16 crofters; and Grumbeg, 5 crofters, and Sellar obtained the land. My father wished to be removed as far as possible from the large farmers, and he obtained a croft near the seaside. Another succeeded him, and took possession of his old croft at Dalmalart, but he was not allowed long to remain there, as Sellar was by no means satisfied. All the people from Malart to Rhifail-about 10 miles-were shortly after removed, and their houses fired. This was the second period when clearances on a large scale took place. Sellar also received the land, and put it under sheep. The remaining portion of Strathnaver, from Rhifail to the foot of the Strath, was not removed so long as Mr Dingwall was minister of Farr, who acted as a check upon the wholesale clearances. When the Rev. David Mackenzie succeeded him, he was not opposed to the work; so the people did not dare to resent. By this means the people in the lower part were ejected, and Sellar was again the new occupant. I may mention that the Rev. Mr Mackenzie was allowed 50 sheep on Sellar's farm at Skelpick; that, irrespective of his glebe, he got a park of 5 miles in circumference, cut off from the poor crofters' hillground, and a man having a salary of £10 to keep the dykes in repair.

When Sellar was setting fire to the house of William Chisholm, spoon-maker, Badinlosgin, he was told that Chisholm's mother-in-law was inside and bed-ridden. He told his men, however, to proceed with the work, saying with an oath-"Let the old witch burn." There was no house in the place but his own, and owing to his trade, Chisholm could not afford to remain long at home. Eric, his wife (the old woman's daughter), happened to be from home at the time the house was fired; but she shortly after, and with the help of some people who had come upon the scene, rescued the old woman from the flames. I knew the man Chisholm well.

Witnesses

SADAM GUNN.

RODERICK MACKENZIE.

HUGH MACKENZIE.

ANN MORRISON, 79 years of age, Dalacharn, Farr.

I was born at Direadh Meidigh, where I lived till I was seven or eight years of age, and then was evicted to Dalacharn, where I now live. I saw the following townships burnt by Sellar's party :—

Dalnadroit, with 10 houses.

Skelpick, with 12 houses.
Dunviden, with 6 houses.

Thus I can testify to seeing 28 houses burning on the same day. A strong breeze of wind sprang up the night before these townships were set on fire, and next morning when the burning commenced smoke and sparks were carried down the Strath for a long distance.

The houses in Achina and Dalacharn, which were a good distance away from the scene of the fire, were in imminent danger of taking fire too; the sparks were so thick. All the steadings and dwelling places in the above mentioned townships were reduced to ashes, and in many places the heather caught fire, which added to the awfulness of the scene.

The houses, too, were thatched with dry, loose straw, and this rendered them the more liable to catch fire.

Some of the poor people who came down from Strathnaver lost the most of their furniture and bed-clothes in their burnt houses, and were in a miserable condition during the ensuing winter. They had to spend the winter in hastily-erected bothies, without much clothing, while the rain and snow came in through the openings in the turf walls. As they had no hill pasture or provision for the winter, the most of the cattle which they had brought with them died of starvation.

I declare this statement of mine is true.

ANN MORRISON.

[Taking the average number in each family at five persons, which is far below the average in the Highlands, we have here one thousand one hundred and twenty-five souls burnt out of their homes in Strathnaver alone, in addition to those who lived in the houses referred to by Hugh Mackenzie in a district extending from Malart to Rhifail, a distance of ten miles, thickly populated!]

THE HIGHLAND LAND LAW REFORM ASSOCIATION OF LONDON.

THE following documents have recently been issued by this influential and energetic Association. The Address to the Crofters is issued also in excellent Gaelic :

I. TO THE PUBLIC.

Although it is only recently that acute distress and the disturbances in Skye attracted public attention to the depressed condition of the Highlands, the system, which in so many instances either expatriated or drove the people from fertile straths and glens to barren holdings on the sea-shore, began upwards of a century ago.

The story of Highland Clearances, detailing the process by which sheep, grouse, and deer have been substituted for the gallant race to whose forefathers the chiefs owed their chieftainship, and Britain the successful issue of many a hard-fought battle, is a harrowing record of cruelty and oppression. The remains of ruined houses, the dismal desolation of many a once-fertile strath, and the depressed condition of the few who are now permitted to live on, but do not derive their subsistence from the soil, testify too eloquently of a system which has uncompromisingly sacrificed the rights and welfare of the people for the purpose of sport.

The net result of the game-preserving mania is, that vast tracts of country, fit for cultivation, or suitable for grazing sheep and cattle, are reserved in unproductive idleness as the rearing-ground of game; while the crofters, liable to capricious eviction, with no incentive to industry, year by year having their holdings curtailed, and subject to the arbitrary rule of landlords' representatives, are living from hand to mouth on insufficient patches of the worst soil.

Long and patiently Highlanders have endured a policy which has either crushed out or pauperised the rural population; but the recent destitution and the growing discontent are ominous indications that an equitable reform of the Highland Land Laws cannot with safety be much longer delayed. This Association in contending for reform, as laid down in Article 2 of its Constitution, will proceed strictly on con stitutional lines, and disclaiming any political bias, will endeavour to carry on its work irrespective of party politics. Whatever wrong-doing and injustice may be attributed to individuals, it is the system which permits wrong-doing and injustice that shall be attacked; and although it may sometimes be necessary to cite as illustrations the doings of individuals, anything tending to excite class prejudices shall be carefully avoided. On the support accorded the Association will depend the vigour and extent of its operations, and the Committee earnestly appeals for sympathy and support not only to Scotsmen, but to those who are interested in the welfare of a loyal people, and to all who are concerned in preserving the Highlands as a national health resort.

II. TO THE HIGHLAND CROFTERS.

The appointment of a Royal Commission to inquire into your grievances is a tardy, though hopeful, acknowledgment on the part of the Government that the condition of the Highlands is not satisfactory. But, however fully you may justify your complaints and prove your case, the history of all great reforms should teach you that the changes necessary to promote your welfare will not be conceded without earnest effort and a well directed agitation on your part.