By the term second sight, seems to be meant a mode of seeing, superadded to that which nature generally bestows. In the Erse 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.

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 proportion 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.

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.

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.

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.

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 ignorant.

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 Boyte 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 no

where totally unknown; and that where we are unable to decide by antecedent reason, we must be content to yield to the force 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.

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.

The foresight of the seers is not always prescience: they are impressed with images, of which the event only shows 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.

To collect sufficient testimonies for the satisfaction of the public, 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 na tional 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.

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.

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 passed away, is again bright in its proper station. Tradition is but a meteor, which, if once it falls, cannot be rekindled.

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.

They said that a great family had a bard and a sena chi, 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.

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.

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 Erse language.

Whether the man of talk was an 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.