like a gravestone. Rachel told me that in three decades of marriage she has never once seen him angry. ‘He must be a saint then,’ I said.
‘Well, he’s a saint to me.’
Donald knows all there is to know about the Minch. Without a second thought I would trust my life to him. He has fished it since he was a boy and he knows every one of its ‘dirty corners’. ‘Oh yes,’ Mary Ann Matheson, the mother of John Murdo, the present shepherd on the Shiants, said to me once, ‘you need to listen to Donald. He knows all the crooks and crannies of the wind.’
With his glasses on and his enormous, scarred hands feeling their way across the figures and the submarine contours, he went through the chart with me. Off the mouths of Lochs Seaforth, Bhrollúm and Cleidh there are big riffles on the ebb as the lochs drain out. There is a bar across the mouths of each of them so that the draining water has to rise from something like sixty to twenty fathoms as it emerges. That does not make for an easy sea and in my boat I should avoid them.
But the real danger was in a triangle of sea between the Shiants, Rubha Bhrollúm, which is the nearest point of Pairc on Lewis, and the mouth of Loch Sealg, five miles or so to the north. I was not to enter it. The sea there was not, Donald said, ‘very pleasant’. Heavy, fast tides ebbing down from Cape Wrath or flooding up from the southern Hebrides are squeezed by the islands here into a narrower channel. At the same time, the water is forced to run over a knotted and fractured sea-bed.
A huge ridge of rock, three miles long and more than three hundred and fifty feet high, coming within seventy or eighty feet of the surface, stretches most of the way across the Sound, a sharp-edged submarine peninsula reaching out from the Shiants towards Rubh’ Uisenis on Lewis. It makes that short passage on which the Admiralty chart-markers print an innocuous-looking set of wrinkly lines, meaning ‘tidal overfalls’, the equivalent of a set of rapids in a river. But the river coming up to them is five miles wide and four hundred and fifty feet deep, that enormous mass of water running at the height of spring tides at almost three knots, the speed of a fast walk. Any idea of a river is of the wrong scale. This is the equivalent in tonnage and in volume of an entire range of hills on the move. At certain states of high wind against spring tide, the sea here can turn into a white and broken mass of water, a frothing muddle of energies stretching across the whole width of the Sound, a chaos in which there are not only steep-faced seas coming at you from all directions, but, terrifyingly, holes, pits in the surface of the sea, into which the boat can plunge nose-first and find it difficult to return.
The Sound of Shiant is also known as Sruth na Fear Gorm, the Stream of the Blue Men, or more exactly the Blue-Green Men. The adjective in Gaelic describes that dark half-colour which is the colour of deep sea water at the foot of a black cliff. These Blue-Green Men are strange, dripping, semi-human creatures who come aboard and sit alongside you in the sternsheets, sing a verse or two of a complex song and, if you are unable to continue in the same metre and with the same rhyme, sink your boat and drown your crew.
The Reverend John Gregorson Campbell, Minister of Tiree from 1861 to 1891, and a renowned collector of folklore in the Hebrides, claimed to have met a fisherman who had seen one. It was, Campbell reported, ‘a blue-coloured man, with a long, grey face and floating from the waist out of the water, following the boat in which he was for a long time, and was occasionally so near that the observer might have put his hand upon him.’
Something about the Blue Men has attracted one folklorist after another. Donald A Mackenzie, author of Scottish Folk Lore and Folk Life, published in 1936, even claimed to have preserved a fragment of verse dialogue between skipper and Blue Man tossing beside him in the billows. Both had, it seems, been studying the verses of Edward Lear and the rhythms of Coromandel and the Hills of the Chankly Bore were still ringing in their ears:
Blue Chief: Man of the black cap, what do you say
As your proud ship cleaves the brine?
Skipper: My speedy ship takes the shortest way
And I’ll follow line by line.
Blue Chief: My men are eager, my men are ready
To drag you below the waves.
Skipper: My ship is speedy, my ship is steady.
If it sank it would wreck your caves.
‘Never before,’ Mackenzie wrote, ‘had the chief of the blue men been answered so aptly, so unanswerably. And so he and his kelpie brethren retired to their caverns beneath the waves of the Minch.’
Mackenzie went on to describe how ‘Once upon a time,’ – a giveaway phrase, if ever there was one, for non-first hand information – ‘a ship passing through the Stream of the Blue Men came upon a blue coloured man asleep on its waters. The sleeper for all his nimbleness was captured and taken aboard.’ The crew bound him hand and foot but were appalled to see two of his friends following. Mackenzie then reports the conversation between the pair of Blue Men: ‘One said to the other: “Duncan will be one man.” The other replied: “Farquhar will be two.”’
This was clearly a threat to the crew but luckily, before disaster could strike, the Blue Man they had captured ‘broke his ropes and over he went.’
Is there anything more serious one can say about this? TC Lethbridge, sailor, archaeologist, savant, Keeper of Anglo-Saxon Antiquities at the University Museum of Archaeology and Ethnology in Cambridge for much of the twentieth century, who believed that Druidism and Brahmanism were the same, had an intriguing theory about the Blue Men. In The Power of the Pendulum, his final, eccentric and free-spirited book, published in 1976, he touched briefly on the survival of beliefs such as these. Making connections which more strait-laced archaeologists are wary of, he identified the Blue Men with Manannan, the Celtic sea-god remembered in the place-name of Clackmannan, meaning ‘Manannan’s stone’, and Manannan with Poseidon. The seaways around the shores of Europe bring stories, and ways of looking at the world, as well as goods. He plunged on into dangerous territory. A ditty had been recorded in the early twentieth century that was still being said or muttered among the fishermen of Mallaig:
| Ickle Ockle, Blue Bockle | Little youthful Blue God | |
| Fishes in the Sea. | or | Of the fishes of the sea |
| If you’re looking for a lover | If you’re looking for devotion | |
| Please choose me. | Please choose me. |
It is a charm-cum-game-cum-riddle for Poseidon, of whom the Blue Men in the Minch were the last, rubbed-down remnants. ‘How would you describe a god of this kind?’ Lethbridge asked. ‘As a cloud of past memories, to some extent animated by the minds of those who retained it.’
John MacAulay as a fifteen-year-old boy forty-five years ago, spending a season ‘at the fishing’ on the Monachs, to the west of Uist, heard stories from fishermen who had been out in the Sound of Shiant. On a wild day, they had hauled something or other very strange from the sea. They had no idea what it was. Other creatures of the same sort seemed to be visible in the surf around them and they didn’t like it. Nothing is easier than being spooked at sea in a small boat, and the Sound
