These gates were discovered by Mr. Rassam in the mound of Bellowatin 1877. They are now in the British Museum. Numbers xxxi. 22, shows that tin was one of the metals in use among the Syrian nations when the tribes entered Canaan; and Ezekiel xxii. 18, 20, tells us that it was imported in the ships of Tyre. There were only two countries in those days where tin could have been obtained- Spain and England. In the Spanish mines the ore lay deep, and the yield was not over- abundant; the probability, therefore, is that the main supply of tin for the markets of Phoenicia and the East was brought from Cornwall and the Scilly Islands. Genesis ix. 19. According to Usher, B. C. Pinkerton, vol. ii. pp. 48, 49. James’s Patriarchal Religion of Britain, p. 13. London, “Pinker. Enquiry, vol. ii. 52. Edin., 1814. Pinkerton appears to make “No savages have yet been discovered,” says Pinkerton (Vol. II. chap. 1), “over the whole globe, who had no navigation. From the North Pole to the South Pole, where there were men, there were canoes.” “Originily,” says Pinkerton, “the northern Celts or Cumri, were superior to the southern or Gael, in strength of mind and body, as the conquests of the former over the latter prove.”- Vol. II. p. 49. This is the manuscript known to Egyptologists as the Prisse Papyrus. It was found at Thebes, and is now in the library of Paris. Its author was Ptah- hotep, son of King Tatkara Assa of the Vth dynasty, of Elephantine. It contains moral maxims and admonitions to the practice of virtue, and most remarkable of all, mentions not one Egyptian god.- Harkness, Egyptian Life and History, p. Wilson, Pre- historic Annals of Scotland, p. 76, Edin. Wilson, Pre- historic Annals of Scotland, pp. 78- 84, Edin. 1851. A cairn on the moor above Ardoch when opened was found to contain a cist in which was the skeleton of a man seven feet long. Sir John Sinclair, Statistical Account of Scotland, vol. viii. p. 497; Wilson, Prehistoric Annals, p. 64, Edin. “Early Man in Britain,” by W. Boyd Dawkins, p. 272, Lond. 1880. Smith, Ancient History, iii. 259- 270. Lond. 1868. Wilson, Pre- historic Annals of Scotland, Chap. v., vi., vii. Edin. 1851. See Dawkin’s “Early Man in Britain,” chap. xxi., for the works from which the above facts are gleaned, and on which the deductions stated in the text are founded. Anderson’s “Scotland in the Pagan Times and the Iron Age,” p. 223. It is curious to mark that the order in which the four metals are arranged in the image of Nebuchadnezzar is the same with that, generally speaking, of their discovery and prevalent use in the world. In the image the head of gold came first; next the breast and arms of silver; then the belly and thighs of brass; and fourth, the legs of iron. In the earliest days gold was the most plentiful metal, though, from its great softness, of little practical use. It is found frequently with the bronze in our cists, and recent explorations in the plain of Troy attest its great abundance in that age. Next comes silver, though scarce, and represented by the short- lived kingdom of Medo- Persia. Third comes the period of bronze and brass, as exemplified in the powerful brozencoated Greeks. And fourth comes the iron kingdom of Rome. These four metals come into use and dominancy in the same order in which they are seen in the image. The historic eras are, the golden, the silvern, the brazen, the iron. Wilson, Pre- historic Annals; Dawkins, Early Man. Wilson, Pre- historic Annals of Scotland, ii. 146; Thurnam Davis, Crania Britannica, Part xii.; Greenwell, Ancient British Barrows, p. 450. Wilson, Pre- historic Annals, pp. 341,342. The dwellers on the plains of the Tigris and Euphrates reared towers of from 500 to 700 feet in height for astro- theological uses. Some they dedicated to the sun, others to the moon, or to the seven planets. These towers were of brick, sun- dried or burned, and cemented with bitumen. The builders began by rearing a high and solid platform. On this basis they erected a series of receding towers, rising story on story to the height we have indicated. In the upper chamber was placed sometimes an image of the god for whose worship the tower was raised; at other timcs it was occupied by a priestess. The ruins of these earliest temples still remain in the mighty mounds that rise on that great plain, and assertion, the colossal temples of Egypt and India, and the less immense, but more beauteous, fanes of Greece and Italy. They were not mausolea, but shrines. The race started with the idea of the Deity strong in them, and it was their delight to expend the appliances of their labor and the resources of their skill in rearing structures that might be worthy of Him. The proudest of their edifices, those that challenged admiration the most by their size, or by their strength, or by their glory, rose not in honor of their dead, not even in honor of their kings, but in adoration of their gods. This fact, so universal as to amount to a law, authenticates the tradition which connects the grandest of our early fabrics with the service of our early worship. Grivet quotes an Accadean (the earliest race) liturgy, in which Merodach is called, “I am he who waIks before Ea- I am the warrior, the eldest son of Ea- the messenger.” This is strikingly like the language of one who claims to stand before God in the way of being His vicegerent or vicar. This would seem to indicate that idolatry crept in at first, not by a direct denial of the true God, but by a claim on the part of a class, or more probably a single usurper, to wield the power of God, and to act in His room. See Lev. xxvi. 1. Conder, Heth. and Moab, p. 196. Lond., 1883. Reynaud, L’Esprit de la Gaule; Encyclopcedia Britannica, vol. vii., 9th Ed., article “Druidism.” “Amedee Thierry, Histoire des Gaulois Ency. Brit., vol. vii. article “Druidism.” Pinkerton, Enquiry into the History of Scotland, i. 17. James’ Patriarchal Religion of Britain, p. 34. Lond., 1836. As regards the etymology of the word Druid, the author, instead of offering any opinion of his own, is glad to be able to quote the high authority of Don. Mackinnon, Esq., Professor of Celtic Languages, History, and Literature in the University of Edinburgh. That gentleman has favored the author with a note on the subject, which it gives him much pleasure to insert here :- “I think there is no doubt that ‘Druid’ is connected with and derived from the root that gives , in Greek; drus, ‘wood, ‘ in Sanskrit; tree in English; doire, a ‘grove, ‘ and darach, ‘oak, ‘ in Gaelic. “That the word came, perhaps after the fall of the system, to mean a ‘wise man’ is undoubted. James and Jambres (2 Tim. iii. 8) are called ‘Druids’ in an Irish gloss of the 8th century; in an old hymn our saviour is called a Druid; in the early translation of the Scriptures the ‘wise men’ are Druids (Matt. ii. 1). “In our modern language ‘Druidheachd, ‘ i. e., ‘Druidism, ‘ is magic, sorcery, witchcraft. Instead of saying ‘Druid’ means ‘wise man, ‘ I would say the word is derived from the word for ‘an oak, ‘ which, as you point out, figured so largely in their worship. It came in Celtic literature to mean a ‘wise man, ‘ a ‘magus, ‘ a ‘sorcerer.’” These three orders are said to have been distinguished by the different colors of their dresses: the chroniclers wore blue, the bards green, and the priests white- none but a priest durst appear in white. See Myrick’s Costumes of the Ancient Britons; Dr Giles’s History of the Ancient Britons; Wood’s Ancient British Church. Caesar, Bell. Gall., vi. 14. Nash, Taliesin: the Bards and Druids of Britain, p. 15. Lond., 1858. Yeowell, Chronicles of the British Church, London, 1847. Ibid. Plinii, Nat. Hist., lib. xvi. cap. 44. Tac. Trib. Ger. c. Unum ex iis quae praecipiunt, in vulgus effluxit, videlicet ut forent ad bella meliores, oeternas esse animas, vitamque alteram ad manes.

Pomponii Melae, De Situ Orbis, Libri Tres, cap. 2, Ludg. Batav., 1696. Docent multa noblissimos gentis clam et diu vicennis annis in specu, ut in abditis saltibus. Pom. Mel., lib. iii. cap. 2. De Bello Gallico, lib. vi. cap. Plinii, Nat. Hist., lib. iii. c. 12, xvi. 44. Religion of Ancient Britain Historically considered. London, 1846; Yeowell, Chronicles of the Ancient British Church. London, 1847; Nash, Taliesin, pp. 12, 13. London, 1858. Toland, Hist. of the Druids, p. 69. Lond. 1726. In Craigmaddie, Stirlingshire, is an enormous Druidical altar or dolman; the top- stone is eighteen feet in length, and three or four feet in thickness. It rests on two perpendicular stones placed triangularly to one another. It is believed to be the largest in Scotland. An Anglo- Saxon name, borrowed from one of the features of the monument, the imposts, or “hanging stones” which are denoted by Diod. Sic., lib. iii. c. 13. Pind. Pyth. x. 30. “Stonehenge itself is enclosetl by a double mound or ditch, circular in form; and there is an avenue or approach leading fromm the northeast; and bounded on each side by a similar mound or ditch. The outer mound 15 feet high, the ditch nearly 30 feet broad, the whole 1009 feet in circumference, and the avenue 594 yards long. The whole fabric consists of 2 circles and 2 ovals. The outer circle is about 108 feet in diameter, consisting, when entire, of 60 stones,30 uprights, and imposts, of which remain only 24 uprights, 17 standing and 7 down, 3.5 feet asunder, and 8 imposts. The smaller circle is somewhat more than Rust., p. 116. Conder, Heth and Moab, pp. 147, 149. Conder, Heth and Moab, p. 200. Speaking of the sacrifices of the Druids, Caesar says, “Quod pro vita hominis nisi vita hominis reddatur.” And Tacitus says that the first care of the Romans in Britain was “to destroy those groves and woods which the Druids had polluted with so many human victims.” We have no intention of constructing a genealogical tree of the gods.

Pagan mythology is a truly labyrinthic subject. What is the use expending time and labor in tracing the genealogy and relationships of a class of beings that never existed, and which are the pure invention of the priests and poets of pagan times? It is true, doubtless, that these deities never existed, but the belief of their existence exercised for ages a powerful and fearfully demoralizing influence on almost all the nations of the earth. Their ceremonies, moreover, were interwoven with the life and history of the nations, and so furnish light, not infrequently, by which we are able to explain the past, and to account for the present. Not unworthily, therefore, nor uselessly, have some great scholars devoted their life to researches into this subject. To give even the briefest summary of what they have written on the gods and goddesses of antiquity is here impossible. We mention only a few leading facts- the bare outline of the mythological tree- to enable the reader to understand the allusions in the text. It is agreed on all hands that the first form of idolatry was the worship of the sun and moon.

These were adored as the types of the power and attributes of the Supreme Being. The first seat of this worship was Chaldea. In process of time the Sun came to have his type or representative on earth, to whom divine honors were paid. This was the founder or monarch of Babylon, who was worshipped under the title of Bel or Baal, which signifies the supreme lord. Baal became the supreme god to all the pagan nations, but under a different name in the various countries. He was worshipped as Baal by all the Semitic nations- the Assyrians, Arabians, Hittites, Phoenicians, etc. By the Greeks he was adored as Zeus, and by the Romans as Jupiter, Apollo, Saturn; that these are names of the same god has been shown by Selden, “De Dis Syriis,” cap. i. p. 123. The wife of Baal was named Beltis, which is the feminine form of the word. She was the Rhea of the Assyrians, the Istar of the Persians, the Astarte and Ashtaroth of the Syrians and Phoenicians, the Venus of the Greeks and Romans. Her worship was widely prevalent.

The Jews at times offered cakes to her as the “Queen of Heaven. Drs ., M’Leod and Dewar. Dict. of Gael. Lang. Word “Clachan.”

Glasgow, Jamieson, Hist. of the Culdees, p. 27. Not auld town of Aberdeen, but Altein- e- Aberdeen. “We never,” says Mr. Rust (Druidism Exhumed, pp. 50- 57), “say Altein- eEdinburgh, or even Aulton o’ Edinburgh, but auld toun o’ Edinburgh. The two words auld and town are never abbreviated into the compound altein or aulton.” The term ton (town) may have been added to lis or lios by the Scotch when the Gaelic meaning of the word was forgotten. Ezekiel, xxviii. 14, 16. Phoenicia was a chief seat of fire- worship. The Phoenicians came direct from the primitive seat of this worship, and made their new country a second Chaldea. Herodotus says that they passeel over from the Persian Gulf to the shore of the Mediterranean. The Kaft, says Conder, which are known from the bilingual decree of Canopus to be the Phoenicians, appear on the Egylptian monuments as the neighbors of the Hittites, as early as the 14th century B. C. The term Phoenicians means Lowlanders. They were so named in contrast to the Giblites, who occupied the mountain, and were spoken of as mountaineers.

They were the founders of Carthage, Cadiz, Marseilles. The fishers on Lake Menzaleh, Port Said, and the Neapolitans are believed to be descended from them. So did Lady Baird, on whose property stood the circle, assure the late Lord John Scott, from whom the Rev. Alex. Hislop of Arbroath had the anecdote. See “The Two Babylons,” by Rev. A. Hislop, p. 148, Edin., 1862. When we mention this work, we do it no more than justice to say that it is one of vast erudition on the subject it discusses. It merits the study of all who wish to understand the structure and genius of pagan mythology with reference to Papal worship. Statistical Account of Scotland, vol. xi., pp. 620, 621. Edin. 1794. There are some who find the basis of the whole of the pagan mythology in the early history of the race as recorded in the first pages of the Bible. The deities of paganism, they hold, are the patriarchs and fathers of mankind exalted to gods, and worshipped under other names (see Bochart), and the traditions, allegories, and mythical narrations respecting them, are disguised or veiled accounts of the services they rendered to their descendants. They hold, too, that the Creation, the Fall, the Deluge, the promise of a Redeemer, and even F[ is death and resurrection, are all set forth and exhibited under the mythical veils which priests and poets have woven around these doctrines and facts.

Ingenious and elaborate interpretations have been given of the heathen mythology on these lines. The recent discoveries in Assyria, which show that the early post- diluvian races had a fragmentary traditionary knowledge of the creation, the fall, and the deluge agreeing in substance with the Bible, lends some countenance to this theory, and shows that pagan mythology may not be wholly the product of the craft of priests, and the fancy of poets. But if these things be mythical representations of the great facts of inspired history, and the great doctrines of revelation, they are exhibitions which mystify, invert, desecrate, and utterly darken the facts and doctrines exhibited, and not only do they frustrate the end for which these doctrines were given, but they are the feast of the sun. “To this hour,” says Toland (1720), charged with a meaning ;and spirit which make them work out the very opposite end. Toland, The Druids, pp. 107, 112. Vol. i. 178. Edin., 1827. Toland, pp. 101,103. Ibid, p. 107. Ibid, p. 104. Camden’s Britannia, vol. ii. p. 520, Lond. 1789. Stockdale’s Excursions in Cornwall, p. 69. Bryant, Anal. Mythol., vol. iii., apud Moore, Hist. of Ireland, p. 39, Lond. 1835. Vita Isidori, apud Photium, in Moore’s Ireland, p. 39. Buchan, Annals of Peterhead p. 42. Bunsen’s Egypt, vol. i., pp. 535, 537. Rust, Druidism Exhumed, p. Plin. Nat. His., lib. xxx. c. i. The author has assumed that Tacitus accompanied his father- in- law to Britain. This impression, amounting to almost certainty, was produced by his perusal of the “Life of Agricola.” In describing the Country and its inhabitants, Tacitus takes the attitude of an eye- witness. When he speaks of those parts to which Agricola and the legions did not penetrate, he gives us the testimony of others, using the phrase, “they represent,” but he drops the phrase when he has occasion to speak of what he himself must have seen, on the supposition that he accompanied the army into Scotland. Referring to former writers who had treated of Britain, he says, “I shall describe anew on the evidence of facts.” Moreover, his sketches abound in minute and graphic traits, the picture of the battlefield at the foot of the Grampians, for instance, such as would linger in the memory and flow from the pen of only an eyewitness. Since forming this opinion, the author has been confirmed in it by discovering that Dr. Leonard Schmitz had come to the same conclusion, and on much the same grounds. “In A. D. 78 he (Tacitus) married the daughter of Agricola,” says he, “and as in the same year the latter proceeded to Britain, it is not unlikely that Tacitus may have accompanied him; for in some parts of the life of Agricola he shows a knowledge of the country which could scarcely have been acquired without seeing it.”- A History of Latin Literature, by Leonard Schmitz, LL. D., p. 167, Lond. 1877. Tacit., Vit. Agric., cap. 10. Pinkerton, Enquiry into the History of Scotland, vol. ii. 50. “That the Caledonians and Piks were one and the same people is now universally allowed.”- Pinkerton, i., 105. “The primitive Celtic dress,” says Pinkerton, “was only a skin thrown over the shoulder, and a piece of cloth tied round the middle. Gildas mentions the last as the dress of the Scots or Irish in his time.”- Vol. ii. p. 144. Herodian says, “Tantum scuto angusto lanceaque contenti, proeterea gladio nudis corporibus dependente.” Lib. iii. 268. Herodiani Historia Ultra Angeli Politiani interpretatione latina, Vindocini, 1665, lib. iii. p. 266- 268. Neque enim vestis usum cognoverunt, sed ventrem atque cervicem ferro incingunt: ornamentum id esse, ac divitiarum argumentum existimantes, perinde ut aururn caeteri barbari. The statement of Herodian that the Caledonians painted their bodies, Herodiani Historia, lib. iii. 267. Quin ipsa notant corpora pictura varia et omnifariam formis animalium quocirea ne induuntur quidem, videlicet picturam corporis ne adoperiant. Sunt autem belliciosissima gens atque audissima caedis. It does not appear that the name Pict was an ancient one, or long continued. It probably came from the Roanans. Finding the Caledonian warriors figured over with these strange devices, they would naturally speak of them as picti, or painted men. Wilson, Prehistoric Scotland, pp. 30- 40. Edin. 1851. Tacitus, Vit. Agric., c. 4, 5, 8. Tacitus, Vit. Agric., c. 20, 21. Tacitus, Vit. Agric., c. 24. Tacitus, Vit. Agric., c. 25. Timebant enim omnes ne si Britonibus Romani pranderent, cum Scotis et Pictis caenarent.- Historia Majoris Britanniae, per Joannem Majorem, cap. 12, 3d ed., Edin., 1740. Tacitus, Vit. Agric., c. 27- 29. Tacitus, Vit. Agric., c. 20 Tacitus here expressly affirms that this was the first discovery of the Orcades, or Orkney Islands. There is some reason, however, to think that he was mistaken. Eutropius and Orosius say that Claudius not only subdued a number of British princes, but that he discovered the Orcades. An inscribed tablet from the palace of Barberini, Rome, seems to confirm this, when it speaks of Claudius as the discoverer of several barbarous nations. The probability is that the Orkneys were first discovered in the time and manner that Eutropius and Orosius say, but that islands so remote and insignificant, were lost sight of, and all knowledge of their discovery lost by Agricola’s day “Nobilissimi totius Britanniae.” Tacitus, Vit. Agric., c. 30- 32. Tacit., Vit. Agric., e. 33, Tac., Vit. Agric., c. 36. Tac., Vit. Agric., c. 37. Tac., Vic. Agric., c. Tac., Vit. Agric., c. 38. We had almost said the first of war correspondents- a class which has .sprung up in our own day, and which, at great risk and toil, have made us so familiar with what goes on on battlefields, and whose minute, graphic, and often brilliant descriptions, achieved in circumstances of great difficulty, are not unworthy of their great pioneer. We may also be permitted to express our surprise that Scottish historians should have passed over this great battle so lightly, or have so little perceived the influence it had on Scotland for centuries after, so that now, for the first time, have the full details of it been laid before the English reader. Herodian says- Senex, et morbo articulari laborans: tanta autem animi virtute quanta nemo (unquam) vel juvenum. Igiter iter ingressus lectica plurimum vehebatur, nulloque cessabat loco.- Herod. Hist., lib. iii. p. 265. Londinum copia negotiatorum et commeatum maxime celebre. - Tacit.

Ann, xiv. 33. Cosmo Innes, Scotland in the Middle Ages, p. 42, Edin. 1860. The History of the Christian Church, by Philip Smith, B. A., p. 78.

Lond. 1884. 2 Tim. iv. 21. J. Williams, M. A., Claudia and Pudens, Lond. 1848; Conybeare and Howson, Life and Writings of St. Paul, p. 780. Rom. xv. 24. Epi., Origines Britan, p. 38. Irenaeus, lib. i. cap. 2 and 3. Tert., Adversus Judaeos, cap. 7. De Script. Eccles., and in Amos, cap. 5. Epist. ad Marcellam, p. 128. In 2nd Ep. ad Tim. iv. 17. Tom. i. In Psalm cxvi. Conybeare and Howson, Life and Epistles of St. Paul, p. 746, Lond., 1870. For a full and learned discussion of this point see Tracts on the Origin and Independence of the Ancient British Church, by the Bishop of St.

David’s, Lond., 1815. Apology, chap. xxxvii. p. 46; and to Scapula, Deputy of Africa, chap. xxvi. p. 92. Euseb., Praeparat. Evangel. lib. iii. c. 7. Bede, Hist. Eccles., lib. i. c. Contra Judaeos cap. vii. Gillies, Hist. Col., bk. i. chap. 1. Neander, General Church History, vol. i. p. 117. Scythes.”- Strabo, lib. xi. Such is the conclusion at which Buchanan arrives, after an exhaustive examination of all existing Greek and Latin authorities, together with the early English chroniclers, and though Pinkerton demurs somewhat to Buchanan’s conclusion, it has not been seriously disturbed, much less overthrown, and may now be said to be all but universally acquiesced in. Tacitus and Pomponius Mela call this vast tract Germany, and make it include all the northern nations of Europe to the Arctic Ocean. Strabo, Diodorus, Einy, and, after them, Bede, speak of it as Scythia. Jornandes, De Rebus Giticis, lib. i. cap. Thucyd., lib. ii. cap. 21. Herod., lib. iv. cap. 46. Pinkerton, Dissertation on the Origin and Progress of the Scythians, or Goths, Preface, xi. Innes, vol. ii. 536, Lond. 1729. Gildas, cv, p. 15. Pinkerton, ii. 46. Pinkerton, ii. 49. Innes (Crit. Essay, vol. i. p. 47) makes the Picts a detachment of the Belgae, and brings them from Gaul. There is nothing in this inconsistent with the view given in the text. They were not Cymric, but Celtic, and were, probably, the second grand immigration which reached our shores, coming either by way of Gaul, or across the German Ocean.

The Picts are first mentioned by Eumenins in his panegyric on Constantius, A. D. 297, then by Ammianus Marcellinus in the fourth century. They appear, too, in the verse of Claudian. Dr. Skene, in his “Four Ancient Books of Wales,” says, “The inferences to be drawn from tradition clearly range the Picts as a people with the Gaelic division of the great Celtic race.” In the sixth century the Picts of Buchan were of the same race as the Scots of Down. Tacit., Vit. Agric., c. 11. The Geloni in Thrace, Virgil informs us, were accustomed so to adorn themselves. And Claudian, speaking of them (lib. i. ), says, So was it when Sir Walter wrote the “Antiquary.” Since that time there has been discovered a considerable number of Pictish words. The phonetic changes in these exhibit Pictish as occupying an intermediate place betwixt Cymric and Gaelic. Dr. Skene thinks that Cymric and Gaelic has each a high and low dialect, like high and low German, and that Pictish was a low Gaelic dialect.- Forbes’ Life of St. Ninian; Historians of Scotland, vol. v. p. 277; Skene’s Four Ancient Books of Wales, p. 138. Amian. Marcel., lib. 27. Scoti per diversa vagantes. Tacitus, Vit. Agric., c. 24. Confessio S. Patricii. We shall have frequent occasion to refer to this work at a subsequent stage of our history. All that we deem it needful to say of it here is, that it was written by himself in the fifth century, and first published by Ware from very ancient MS., and its authenticity is acknowledged by all the learned. Patrick often uses Scoti and Reguli as equivalent terms. To the term Scottus he adds often the word nobilis; whereas he has no other Attacotti bellicosa hominum natio.- Ammian Marc., xxvii. 8. “Ammian Marcel., lib. xxviii. c. 8. Tigh., 502- 574. Chron. Picts and Scots, p. 130. Adam., Vit. Colum. (Reeves), App. 2, p. 435. Bed., Eccl. Hist., lib. iii., c. 3. Skene, Celtic Scotland, vol. i. p. 229. Skene, vol. i. 276. Scotland under her early Kings, vol. i. p. 6, Edin. 1862. Tighernac, 563; Bed., Hist. Eccl., lib. iii. c. 4, 5, 26; Adam., Vit. Celtic Scotland, vol. i. p. 266, Edin. 1876. This is confessed by the Benedictine monks in the Histoire Litteraire de la France, tom. iii., Introduc., pp. 8, 11, 13. Gregory the Great, in the orders given to the Anglo- Saxons, permits them to offer the same sacrifice to the saints on their respective holidays they had been accustomed to offer to their gods. Epist., lib. xi., lxxvi., p. 1176, tom. ii. App. edit. Benedict. See also Wilkins’ Concilia Magnae Britanniae, tom. 1. p. 18. Chateaubriand (Etud. Hist.) and M. Beugnot admit the same thing. Extinctos in ea pugna ferunt de his qui ad orandum venerunt viros circiter mille ducentos.- Beda, lib. ii. cap. 2. Green, History of the English People, p. 19, Lond. 1875. Aydanus accepto gradu episcopatus quo tempore eodem monasterio Segenius abbas et presbyter praefuit.- Beda, lib. iii. cap. v. 2 Beda, lib. iii. cap. 3. Wilkins, Concilia, p. 37; Beda, lib. iii. cap. 25. Buchan., Hist., lib. v. cap. 55. Buchan., Hist. of Scot., lib. v. cap. 56; Robertson., Early Kings of Scot. vol. i. p. 12. Buchanan, lib. v. cap. 57. Bede, Eccl. Hist., bk. v. c. 21; Skene, bk. i. c. 6; Robertson, Early Kings, vol. i. p. 9, 10. Tighernac, Skene, vol. i. p. 284. Ul. Ann., Skene, i. 304. Tighernac, Skene, i. 287, 288. Skene, Celtic Scotland, i. 315. Chron. Picts and Scots, p. 361; Skene, i. 316. Ann. Ulster, Skene, i. 305. Robertson, Scotland under her Early Kings, i. 20. Buchanan, Hist., lib. v. cap. 53. Alter qui dicitur Clemens, genere Scotus est, Bonifacii epistola ad Papam, Labbei concilia ad ann., Chron., Picts and Scots, p. 209; Skene i. 206; Buchan., Hist., lib. v. c. 58. Skene, i. 387, 308. Fordun, lib. iv. cap. 4; Buchanan, lib. v. cap. 60. Buchan., lib. v. cap. 62. His name is variously written. In the Roman martyrology his name is Ninian. In Bede it is Nynias. In William of Malmesbury, Ninas. In Scotland he is popularly called Ringan. The authorities consulted for the life of Ninian are Bede and Ailred, abbot of Rievaux. These are the two primary authorities. The secondary and minor ones are the author of the “Lives of the English Saints,” a work attributed to the Rev. John Barrow, D. D., late Principal. of St. Edmund Hall, Oxford; Dr. Forbes, bishop of Erechin; Dr. Skene, Historiographer Royal for Scotland; and others. Ailred’s Life of Ninian was first printed by John Pinkerton (London, 1789), from a fine manuscript in the Bodleian library at Oxford. Pinkerton’s “Life” has been inserted in the “Historians of Scotland,” after having been carefully collated with the Bodleian MS., and amended in some places, by Bishop Forbes. Ailred tells us that he derived his materials for the biography of Ninian from an earlier Life of the Saint, “Barbario Scriptus.” But neither the abbot of Rievaux, nor the barbarous writer who preceded him, tell us much more about Ninian than had been previously communicated by Bede. Both are indebted for their facts to the monk of Jarrow. The “Life” by Ailred, is meagre in its facts, but rich in miracles and prodigies. In this respect it is a picture of the twelfth century, in which it was written, not of the Apostle of Galloway in the fourth. We have not followed slavishly any of Ninian’s biographers. We have taken the liberty to form our own judgment as to what manner of man he was. Discarding legend we have looked at Ninian in the light of his age, the world he did, and the records that remain of it; and from this complex view we have arrived at our own conclusion, touching his character and his aims. Lives of the English Saints, St. Ninian, chap. ii. 21. London, 1845. John of Fordun’s Chronicle of the Scottish Nation, lib. iii. cap. 10. Bishop Forbes, Life of St .Ninian, p. 28; Hist. of Scotland, vol. v. Even two centuries later there was but one ecclesiastic, and he a Roman pervert (see vol. i. 329) who was reckoned a bishop in all the region of the Picts, Scots, and Britons. Prior Richard, writing of the year 689, says, “At that time he (S. Wilfrid) was the sole bishop in all the territories of King Oswi, that is, in all the nations of the Bernecians, the Britons, the Scots of Lindisfarne, the Picts, for Candida Casa had not yet had a proper bishop. “- Hist. Ch. of Hexham, p. 22, Surtees ed. His biographer, Ailred, says, “He ordained priests, consecrated bishops, arranged the ecclesiastical orders, and divided the whole country into parishes.” This is probably the chief authority on which the Bishop of Brechin rests the statement given above. Ailred’s statement refutes itself. To facilitate the working of this imaginary hierarchy, Ailred makes Ninian divide the whole country into parishes. But it is agreed on all hands that parishes were unknown in Scotland for about 600 years after Ninian. Bingham, Origines Ecclesiasticae, vol. v., p. 90. London, 1719. Eusebius, Preaepar. Evang., lib. xii,, cap. 1. Chrys., Hom. in Ioan. Theod.; Bingham, Origines Eccl., vol. v., p. 96. Life of Ninian, by Ailred, chap. 2 Historians of Scotland, vol. v.; Lives of the Eng. Saints, Ninian, p. 39. Ruffin., lib. i. c. 10. The Basilica of Sicinius is probably the church of the Santa Maria Maggiore on the Esquiline Hill Am. Marcel., lib. xxvii. See also Gregory Nazianzen, Orat. xxxvii. Baronius, tom. iv., An. 367.; Samson Lennard, Hist. of the Papacy, prog. 6, 41. Am. Marcel., xxvii. 3. Hieron. ad Eustochium, Epist. 22. Guizot, Hist. de la Civilisation en France, t. i., p. 110. Bede, Eccl. Hist., lib. iii. cap. 4. The precise year is disputed; but all, or nearly all authorities, place All three, Leucopibia, or Leucoikidia, Candida Casa, and Whithern, Fall and Decline, vol. vi., chap. 37. Baeda, lib. iii., c. 4. Britannorum inaccessa loca, Christo vero subdita- contra Judaeos, 7. Buchan. Hist., lib. iv. See also David Buchanan’s Preface to Knox’s History, pp. xxxviii. xxxix. Edin., 1790. Patrick in his letter to Coroticus, speaks of the Picts as having apostatized, which clearly implies a previous conversion. Bishop Forbes, of Brechin, admits that “the circumstances of his (Ninian’s) life, as well as other testimonies, make it evident that before his time the light of the Gospel had shone upon these remote shores.”- Life of St. Ninian, General Introduction, p. xxvi.; Historians of Scotland, vol. v.; Haddan and Stubs, Councils and Eccl. Documents, vol. i., p. 1- 14. Life of Ninian. Introduction XLII. Historians of Scotland, vol. V Mor is the Welsh word for sea, which is Pelagus in Latin. 2 Coelestius is the Latin for Celleagh. 3 See Dupin under Mercator. All three judgments are infallible on the principles of the Syllabus of 1864, and the decree of the Vatican Council of 1870. Ad Scotos in Christum credentes ordinatus a Papa Celestino Palladius, et primus episcopus mittitur.- Prosper Chron., A. D. 455. Primum vero eam gentem a Celestino papa episcopum habiusse Palladium omnes consentiunt.- Baron. Ann. 429, Tom. vi., p. 587.

Colon. 1609. Ex his autem habes quibus redarguas asserentes Sedulium Christianum poetam quem tantopore Gelasius laudat habuisse praeceptorem Hildebertum Scotorum archiepiscopum: etinam cum ipsae Sedulius ad Theodosii imperatoris tempora referatur quo modo usus esse potuit Hildeberto, Scotorum Archiepiscopo preceptore, si nullus adhuc ordinatus erat in Scotia archiepiscopus Palladius absque controversia primus dicatur ejus gentis antistes. Ibid. Bishop Forbes, Life of St. Kentigern, Historians of Scotland, vol. v. p. 106. Centur, Magd., vol. ii., cent. v. cap. 2. p. 10. Basileae, 1624. Ante cujus (Palladii) adventum habebant Scoti fidei doctores, ac sacramentorum ministratores, presbyteros solummodo vel monachos, ritum sequentes ecclesiae primitivae.- Fordun, lib. iii. c. 8. Per sacerdotes et monachos, sine episcopis Scoti in fide erudiebantur. - Major, De Gestis Scotorum, lib. ii., cap. 2, p. 53. Edin. 1740. Usher, De Primord, c. 16. Todd, Life of St. Patrick, p. 282. Et ordinato Scotis episcopo, dum Romanam insulam studet servare catholicam, fecit etiam barbaram Christianam. Prosper, Cont. Collat., xxi. A. D. 432. See Skene’s “Celtic Scotland,” vol. ii., p. 5. The Scholia on Fiacc’s Hymn. Criginal Irish in the MS. at St. Isidore’s Convent, Rome. Written by Muirchu about A. D. 700, and preserved in the Book of Armagh, A. D. 800. Dr. Todd, Life of St. Patrick, p. 288. Ibid., p. 290. Todd, Life of St. Partrick, pp. 294, 295; Skene’s Celtic Scotland, vol. ii., pp. 27- 29. Mango honore prosequentes ejus reliquias in Mernia Scotiae provincia collocatus. Baron., Annal. Ann., iv. 31 cent. v., c. 2. Statis. Acct. of Scotland, vol. iv., p. 499. We quote the “Statistical Account;” at the same time we may state that we, ourselves, have seen and examined on the spot the objects we described above. Dr. Skene, who is unwilling to admit that Palladius was ever in Scotland, in his lerned work, Celtic Scotland, assumes that the chruch at Fordun was built by Teranus, a disciple of Palladius, and dedicated to his master, and that he bought his master’s relics from Ireland or Galloway to Fordun: a not very probable assumption. S. Patrick Confessio, cap. i., sec. i. The best judges have pronounced this work the genuine composition of Patrick, Mabillon, Tillemont, Dupin, Ussher. To these may be added Neander, who says, “This work bears in its simple rude style an impress that corresponds entirely to Patricius’s stage of culture.” Five manuscripts of the Confessio exist: one in the Book of Armagh (cent. 7th), a second in the Cotton Library (cent. 10th), two in the Cathedral Library of Salisbury, and one in the French Monastery of St. Vedastus. Pat. Confess., section i. Villulam enim prope habuit (Calpurnius) ubi ego in capturam dedi . . . nostrem salutem admonebant. These raids on the Scottish coasts, that is, on the Britons of the Roman Valentia, were not uncommon. They were made not improbably by the Scots of Ireland. Gibbon refers to them; and the early chronicler Gildas speaks of them as being made at regular intervals, and calls them “anniversarias praedas. “- Gildas, cap. xiv. Aperuit sensum.- Pat. Confessio. Qui potens est.- Ibid. See Tod’s St. Patrick, p. 367, Dublin, 1864. Vox Hiberionacum. Pat. Confess., sec. xi. Pat. Confess., sec. xii. Pat. Confess., sec. 15. See Todd’s St. Patrick, p. 319. Pat. Confess., sec. xii. We must again remind our readers that the Scotland of that age was Ireland. Porphory (middle of third century) is the first who mentions the Scoticae gentes, “the Scottish tribes,” as the inhabitants of the Britannic Isles. From that time Scotia occurs as the proper name of Hibernia. Claudian (A. D. 395) says: “When the Scots put all Ireland in motion (against the Romans), then over heaps of Scots the icy Ierne wept.” Orosius, in the same age, says: “Hibernia is inhabited by the Scottish nations” (lib. i. cap. 20). Scotia eadem et Hibernia, “Scotland and Ireland are the same country” (Isidore, lib. xii. c. 6). Ireland is properly the country of the Scots, says Bede. The word “properly” is used to distinguish them from the Scots who in his day had come to be settled in Argyleshire. Ancient Scotland is spoken of as an island, and Scotland never was an island, though Ireland is. Life of St. Patrick (A. D. 700), preserved in the Book of Armagh; Todd’s Life of Patrick, p. 288. Annotations of Tirechan on the Life of Patrick, also preserved in the Book ofArmagh, a MS. of the early part of the ninth century. “Its claims,” says Dr. Killen (Old Catholic Church), “have been acknowledged by the best critics of all denominations,” by Usher, Ware, Tillemont, Lanigan, and Neander. Dr. Killen strongly supports the view advocated in the text. He thinks that Patrick arrived in Ireland immediately after the death of Nial, or Nial of the Nine Hostages, in the year 405. Introduction to the Irish version of Nennius, p. 19. Dublin, 1848. Dr. Petrie speaks of the Leadhar Breac as the oldest and best MS. Interpolated version of his life by Probus- Dr. Petrie on Tara Hill. Lanigan, i. 129, Ibid. i. 362, 363. Betham, ii. 288. Transac. Roy. Irish Acad., vol. xviii. part ii. p. 52. Vita. Trip., i. 41; Todd, Life of St. Patrick, p. 405. See a valuable paper (privately printed) by Mr. J. W. Hanna, of DownPatrick, entitled, “An Enquiry into the true Landing- Place of St.

Patrick in Ulster.” Todd, St. Patrick, p. 406, foot- note. It is latinised Horreum Patrici, Patrick’s Granary. Reeves, Down and Connor, 9. 220. Patrici Confessio, sec. xv. Lanigan, Eccles. Hist., i. 181, 319. Todd, Life of St. Patrick. p. 313- 315. Todd, Life of St. Patrick, pp. 316- 319. The statement occurs in his letter to Coroticus, a British pirate, who The diviners of Erin predicted- New days of PEACE shall come; Which shall endure for ever, The country of Temor shall be deserted.

His Druids from Logaire. The coming of Patrick concealed not; The predictions were verified, Concerning the KING whom they foretold.” The time of celebration was, probably, the first day of May, or the last day of October. The first date was the Druidical festival of Beltine, or Baal’s fire. The second date was the Feast of Temor, or Convention of Tara. One of the bards of Erin, Eochaidh O’Flynn (984), describes this festival as of the nature of a Parliament or legislative assembly, but partaking also of a religious character. “On the king’s inquiring,” says Dr. Lanigan, “what could be the cause of it, and who could have thus dared to infringe the law, the Magi told him that it was necessary to have that fire extinguished immediately, whereas, if allowed to remain, it would get the better of their fires, and bring about the downfall of the kingdom.”- Petrie on Tara Hill, Trans. of Royal Academy, vol. xviii., part ii. p. 54. Dublin, 1839. Todd, Patrick, p. 439. Todd, Patrick, 445- 447. Tirawley, County Mayo, Lanigan, i. 162. Dr. O’Donovan, ex. Todd, Patrick, 9. 448. Lib. ii. c. 87. 4 Pergebam caussa vestra in multis periculis etiam usque ad exteras (extremas) partes, ubi nemo ultra erat. Sancti Patrici Opuscula, etc. A Joachimo Lourentio Villaneuva, Dublin, 1835, p. 236. Todd, p. 465, et seq. Acts xx. 17, 28. Dr. Todd declares against the genuineness of the works ascribed to Patrick in Ware and Villeneuva, with the exception of the “Confessio.”

And as regards the ecclesiastical canons ascribed to him, Dr. Todd holds these, from external evidence, to be the production of an after age. We believe most students of history will agree with him.- See Todd’s Patrick, pp. 484- 488. Hippolytus was the disciple of Irenaeus, the disciple of Polycarp, the disciple of the apostle John. His book, which treats on the doctrines of the primitive church, was written under Alexander Severus about A. D. 225. His knowledge of the apostolic doctrine was drawn from the most authentic sources; and being a member of the Presbytery of Rome, he speaks with the highest authority on the affairs of the Roman Church.

He lived at the period of the church’s transition from the apostolic constitution the ecclesiastical system. He was the contemporary of two popes, Zephyrinus and Callistus, who played no unimportant part in the changes then in progress. Hippolytus has given us portraits of these two popes. These portraits are the first full disclosures of the real character of these two notable ecclesiastics, but they are not such as are fitted to enhance our esteem of the men, or exalt our veneration for the papal chair. “The book,” says Bunsen (vol. i. preface v.), “gives authentic information on the earliest history of Christianity, and precisely on those most important points of which hitherto we have known very little authentically.” Hippolytus and His Age, by C. C. J. Bunsen, D. C. L. London, 1852.

Vol. iii. lop. 219- 222. Ibid., vol. i. p. 207. Ibid. Hippolytus and his Age, vol. i. p. 208. Ibid., vol. iii. p. 221. 3 Ibid. Hippolytus and his Age, vol. ii. p. 258, 259. Hippolytus and his Age, vol. iii. p. 246. Cypr. Epist., i. In his sixty- fifth epistle, the author of Cyprianus Isotimus says: “Cyprian and a whole synod with him, not only make the bishop an ordinary dispenser of the Word and sacraments, but also insinuate that all under his charge, all that had any interest in calling or receiving him, were ordinarily fed by and received the communion from him. “- Cyprianus Isotimus, chap. v. p. 460, by W. Jameson, Edin., 1705. Cypr. Epist., 81, Plebi Universae. Victor Uticensis, lib. i. Nazianzeni Querela et Votum Justum, by W. Jameson, part i. sec. vii. pp. 30, 31. Glasgow, 1697. Bingham Antiq. bk. ii. c. xi. See Usher, Antiquities, c. 17. General History of Ireland, vol. ii. pp. 85- 95. Rerum Chronolog., lib. ii.; Usher, Citante. Amandatus est ad disciplinam in Hiberniam. “- Camden’s Britannia, vol. iii. O’ Halloran says this was a proverb abroad when any one was missing. Mosheim. Centy. ix. part. ii. c. 3, sec. 10. Their name in the Latin documents is Caenobia. Bede says of Iona, “ex eo collegeo.” Apud Lanigan, vol. iv. p. 112. “Terra jam insueta, immo et inexperta monasticae religionis.” We doubt whether Malachy was in the secret, or knew what a yoke he was imposing on his countrymen. He appears to have been a good man in the main, of a warm, generous disposition, an enthusiastic admirer of the Romish system, and the tool of more canning men. He did not live to see the work he hail helped to begin completed. He died at Clairvaux, 1148, in the arms of his friend St. Bernard, while on a second visit to Rome to beg the pallium for the metropolitan See of St.

Patrick. Malachy heads the roll of Irish saintship, being the first of his nation to receive the honors of canonization at the hands of the Pontiff.

Romanist writers speak of him as the great church reformer of the twelfth century. Bede, Eccl. Hist., lib. 3 c. 27. At a meeting of the Catholic Association in Dublin, O’Connel, Dublin Evening Mail. History of the Policy of the Church of Rome in Ireland, p. 3, Lond. 1827. The revolution in Ireland has been followed by seven centuries of calamities. Long before this sad change had taken place, the great body of the Scots had crossed the Channel, and fixed their permanent residence in the country which has come exclusively to bear their name.

We must now follow them thither. Skene, Celtic Scotland, vol. i. p. 32; Anderson, Scotland in Early Christian Times, vol. i. For the reasons assigned in the text, examples of the early churches of Scotland are to be met with only in lonely and uninhabited islands.

There is one such specimen in Loch Columceille, Skye.- Anderson, Scotland in Early Christian Times, vol. i. p. 94. There is another specimen of an early church in the island, Eilean- na- Naoimch, one of the Graveloch islands. It is simply a rectangular cell,21 feet 7 inches, built of undressed stone without mortar. Adjoining it is a cluster of drybuilt cells. It has no enclosing rath; the island furnishing the needed security. The ruins occur in a grassy hollow. There are a number of genres beside it, and some of the grave- stones are considerably ornamented, from which it is concluded that the place was deemed of great sanctity. -[ bid. i. 96, 97. In the Brough of Durness occurs a third.

In front of the great cliffs that form the magnificent promontory of Durness are the ruins of an early church,17 feet in length, surrounded by eighteen oval- shaped cells of uncemented masonry. It was still in the sixteenth century a place of pilgrimage. These examples of the earliest church- buildings in Scotland agree with all the historic evidence we possess respecting them. -Ibid. vol. i. pp. 103- 104. Boeth., lib. vi. fol. 95 v. 40. Anderson’s Scotland in Early Christian Times, vol. i. p. 150. Ibid. vol. i. p. 156. Ibid. vol. i. p. 236. “Life of Saint Columba,” by Adamnan, edited by Reeves, Historians of Scotland, vol. vi. p. xxxiii. Edin., 1874. Montalembert, Monks of the West, vol. iii. p. l 02. Edin. and Lond., 1867. Montalembert, vol. iii. p. 103. Vita Sancti Columbae. Adam. lib. ii. cap. i. 2 Adamn. lib. ii. c. i. The church of Derry, like Patrick’s Sabhall, is recorded to have stood north and south. Its remains were still in existence in 1590. In the fourteenth century it was called the Black Church of Deria. Its round tower was standing in the seventeenth century. Durrow was called the “abbey church.” A sculptured cross, called Columkille’s Cross, stands in the churchyard, and near it is Columkille’s Well. The abbey possesses one most interesting relic, known as the Book of Durrow, a MS. believed to be nearly, if not altogether, as old as Columba’s time.

It is preserved in the library of Trinity College, Dublin. Another famous monastery founded by Columba was Kells, in the north- west of County Meath. Its fine round tower, ninety feet high, still stands in the churchyard. Its great literary monument, the Book of Kells, is preserved in Trinity College, Dublin. The monasteries of Tory, Drumcliff, Swords, Raphoe, Kilmore, Lombay, Moone, Clonmore, Kilmackrenan, Grattan, Glencolumkill, and a host besides, called Columba pater et fundator. See Life by Adamnan, Introduction. Edin., 1874. The creek is called Port- na- curach, or harbor of the boat. Adamnan, book iii., chap. xi. Life by Adamnan, Introd. cxvi. Pinkerton’s Enquiry, i., Appendix, 462. See Publications of Bannatyne Club. Vita Malach., c. 7. Bede, iii. 4. Anglo- Saxon Chron: ad ann. 565. Pinkerton’s Enquiry, ii. 271. Bede, iii. 4. “Conventu seniorum.” Anderson’s Scotland in Early Christian Times, i. Iona, by the Rev. W. Lindsay Alexander, D. D., chap. iv. p. 125.

London. Adam. Life, i. 22. Bede, iii., iv. Epist. ad Hunald. Sermon at Constance, in Gallandius, vol xii. Videt enim universum genus humanum tam justo judicio in apostatico radice damnatum,” Sedul. in Rom., c. 9. Sedul. on Romans, c. 9. Claud. Scot. on Mattthew, apud Usher. Sedul. on Rom., c. 4 and c. 7; Gal., c. 3. Claud. Com. on Gal., c. 2. Sedul. on Rom., c. 6. Sedul. on Eph., c. ii., and Rom., c. iii. Claud. on Math., Bk. i., and Gal. Pref. Sedul. on Rom. c. iv. “Non ergo ex operibus radix justitiae sed ex radice justitiae fructus operum, crescit.” Claud. on Gal. c. iii, “Non fidelem vivere ex justitia, sed justum ex fide.” Reev. Vit. Column., p. 152. THE CELTIC LANGUAGE.- The principal conclusions established by Zeuss in his Grammatica Celtica (Leipsic, 1853) are :-( 1st), The Irish and Welsh languages are one in their origin. Their divergences began only a few centuries before the Roman period, and were very small when Caesar landed in Britain. Both nations, Irish and British, were identical with the Celtae of the Continent. (2nd.) The Celtic tongue is in the full and complete sense one of the great IndoEuropean branches of human speech, and, consequently, there must be an end of all attempts to assimilate either Hebrew, Egyptian, Phoenician, or Basque, or any other language which is not IndoEuropean, with any dialect of the Celtic. Zeuss performed a feat unsurpassed. He had never set foot on Irish soil, and yet, simply by the study of Irish and Welsh writings, dispersed in the monasteries and libraries of the Continent, he constructed the Irish language as it had existed in the eighth and ninth centuries. Vit. Columb., c. xxxvi. See History of the Scottish Nation, vol. i. chap. xxiii. pp. 306, 307. Reeve’s Life of Adam., Introduction, pp. lx.- lxxi. Historians of Scotland, vol. vi. Bede, Lib. iii. c. 4., qui non episcopus, sed presbyter exstitit et monachus. Pinkerton, ii. 269. Monasticon, i., 70, 71; Culdees, Jamieson, p. 151. Caledonia, i. 429; Jamieson, p. 151. Jamieson’s Culdees, p. 140. The sacrifice of the mass had not yet been invented. The term missa is here used evidently in its original sense as denoting the service of the sanctuary, seeing it is distinguished from the eucharist mentioned after it. See Bingham’s Antiquities, vol. v. bk. xiii. chap. i. London, 1715. Spelman, Concil., i. 329. The best Celtic MSS. of the Gospels are as early as the close of the seventh century. The art with which these MSS. are decorated is the same which is seen upon our sculptured stones. The best decorations in stone and metal come later, being about the end of the eleventh and twelfth centuries. The inference is that the art was perfected by the scribes before it was adopted by the sculptors. We possess a wealth of decorated art material which no other nation possesses, or ever can possess, consisting of sculptured and decorated monuments lying about in corners, fields, ditches, and graveyards; for some of the elements of this art are common to a much wider area than Celtic Britain, or even Europe. We find interlaced work on Babylonian cylinders and Mycenium ornaments, and sculpture, but not in tire Celtic style. As developed into a system and taken in its totality it is restricted to Scotland and Ireland. It never gave a distinctive character to any art save Celtic art. The cradle of the art is believed to be Ireland. There the decoration of MS. reached its highest pitch, but the sculpture work on stone remained poor. The essential and peculiar element of Celtic art is not its interlacing nor its fret work, but the divergent spiral line which gives it a form of beauty known to no other nation.- See Anderson’s Scotland in early Christian Times, ii. 114, 115. In the Monasticon we find the following description of the “Fatal Stone “- lia fail, or Kaiser stuhl-” the ancient coronation- stone of Scotland,” which is now placed below the seat of the coronation- chair in Westminster Abbey, with one end or side visible. “We may admit the possibility of its being the same stone on which the ancient kings of Ireland seated themselves when crowned on the hill of Tara, and which Fergus (the son of Erie), the first king of Scotland, took with him when he led the Dalriads to the shores of Argyleshire. He himself was crowned upon it . . . . Our earliest monarchs made the like use of the stone at Dunstaffnage. It continued there as the coronation seat till the reign of Kenneth II., who removed it to Scone. Every Scottish king was crowned and consecrated thereupon till the year 1296, when Edward I. took it to England, where, ever since, in the church o[ Westminster Abbey, every British sovereign, seated on this “stone of destiny,” has had the crown placed upon his head. A record exists of the expenses attending its removal to Westminster. Edward is said to have taken away the stone for the purpose of defeating an ancient prophecy which runs thus :- “Unless old prophecies and words are vain, Where’er this stone is found, the Scots shall reign.” The prophecy was regarded as verified when James VI. ascended the throne of England. See Monasticon, vol. i. pp. 28- 30. See Scottish Nation, vol. i. 321; Reeve’s Vit. Colum., pp. 81, 82; Historians of Scotland, vol. vi. Adamnan, Life of Columba., p. 95. Ibid., Introduction, lxxvii. See British Nation, vol. i. pp. 310, 311. Paper read by Mr J. Romilly Allen before Society of Antiquaries, Scotland, May 11, 1885. Bede, lib. iii. c. 5. Let us mark the distinction of Bede. The Culdees “read the Scriptures,” and “learned the psalms.” They got them by heart, and could sing them by night as well as by day. The man who has reached the age of fifty, and cannot sing the psalms without a printed psalter, has either a weak memory or a weak piety. Eccles. Hist., lib. iii. c. 26. The main source of information on the subject of the Celtic Evangelization in the sixth and following centuries is the laborious and learned work of Dr. Ebrard of Erlangen, entitled, Zeitshrift fur die Historische Theologie- Die Irosschottish Missionskirche des sechsten, siebenten. und auchten Jahrhunderts, und ihre Verbreitung und Bedentung auf dem Festland, Von Dr. J. H. A. Ebrard, Gutersloch, 1873. Dr. Ebrard’s History of the Culdee Missions is compiled from the most authentic ancient authorities, among others from Mabillon, “Acta Benedictinorum,” saeculum ii.; Mone, “Quellensammlung der Badischen Geishichte ;” Columbanus’ Epistles in “Bibliotheca Patrum Maxima ;” “Vita Columbani,” by Jonas of Bobbio; Pertz, “Monumenta Germanica,” Rettberg; “Kirchengeschichte Deutschlands,” and the most ancient lives of a few of the saints. f t349 Dr. J. H. A. Ebrard Die Iroschottishe Missions Kirche des schesten, siebenten und auchten Jahrhunderts und ihre Verbreitung und Bedentung auf dem Festland, p. 268. Baron. Annales, Tom. vii., an. 566, col. 619. Coloniae Agrippinae, 1609. Ut ergo honore apostolico non careas conserva fidem apostolicaam. One of the titles of the pope when the epistle was written. Vigilius non bene vigilavit. Younger churches, i. e., who received the faith later. Epistola S. Columbani ad Bonifacium Papam IV. Maxima Bibliotheca Veterum Patrum, Tom. xii, p. 28, et seq. Lugduni, 1677. Ebrard, Die Iroschottishe Missonskirche des sechsten, sieventen und auchten Jahrhunderts, etc., p. 313. Ebrard, Iroschottishe Missionskirche, etc. pp. 313, 314. Ibid., p. 315. Ebrard, p. 318. Ibid., p. 316. Ibid., p. 320. Monks of the West, Book vii. This brilliant work is not exempt from the charge of misleading. It confuses in the mind of the reader two very different classes of monks and monasteries, even the Culdee missionaries and the Roman monks who succeeded them, men of a wholly different spirit, and who worked for wholly different ends, and who ultimately succeeded in undoing the labors of the Culdee evangelists. But in this Montalembert has only followed the example of his church, which has claimed many of these early Culdees as belonging to herself, by placing them in her calendar of saintship. It will amuse the reader to learn that among others whom she has canonized is Columbanus, the man who was her stoutest and most uncompromising opponent in the early ages. We need not say that these Culdees had been long in their grave before Rome ventured to “honor them,” as Montalembert calls it, “with public worship.” Ebrard, p. 390. Mosheim, cent. vii. part i. chap. i. See also Alcuin’s Life of Willibrod, in Mabillon’s Lives of the Saints. Ara, Multeisius, cited by Lanigan. Zeitshrift die Historische Theologie. Paper 5th. Die Iroschottishe Missionskirche des Sechsten Siebeten und achten Jahrhunderts, und ihre verbreitung und Bedeutung auf dem Festland, p. 339, et seq. Ebrard, p. 393. Mosheim, cent. viii., part i., chap. i. History of the Popes, Book i., chap. i. See ante, vol. i. 360. The Chronicle of Huntingdon says that “in his twelfth year Kenneth encountered the Picts seven times in one day, and having destroyed many, confirmed the kingdom to himself.”— Chron. Picts and Scots, p. 209. “Sic quidem non solum reges et duces gentis illius deleti sunt, sed etiam stirps et genus adeo cum idiomatis sui lingua defecisse legitur.” —Scoti The MacAlpin Laws.— The authenticity of these laws has occasioned some controversy. They are given in Boece (Lib. x.). From Boece they have passed into Wilkins’ Concilia (i. 179, 180). Innes was at first a supporter of their authenticity, but afterwards changed his opinion so far as regards the form in which they are given by Boece. They are rejected as the work of Kenneth MacAlpin by Pinkerton (Enquiry), Hailes (Historical Septimo anno regni sui relequias Sancti Columbae transportavit ad ecclesiam quam construxit.— Chron. Picts and Scots, p. 8. Chron. Picts and Scots, p. 8. Portions of this road, by which the royal dead were conveyed from Port na Churraich to the place of sepulture, exist at this day. When Malcolm Canmore died (1093), Scotland had no written history of any sort. The school of Iona in the sixth and seventh centuries had produced a numerous class of expert and elegant penmen and copyists, who furnished their countrymen with transcripts of the Scriptures, commentaries, and books for Divine service. Scottish civil history has its first beginnings in the charters granted to Abbeys. The oldest charter extant is by King Duncan (1095) to the monks of Durham. Then follows it charter by David I. The “Chronicle of Mailross,” written in the Abbey of Melrose in the thirteenth century, is, says Mr. Cosmo Innes, “the most ancient Scotch writing of the nature of continuous history that is now extant.” State papers begin in the reign of Alexander III., or later half of the thirteenth century. Next comes the “Poem of the Bruce,” the Scotch Odyssey by John Barbour, Archdeacon of Aberdeen (1375- 1395). Then follows Andrew Wyntoun (1420), Prior of Lochleven. His history has little value as a poem, but is very valuable as a chronicle. In the end of the fourteenth century, John Fordun laid the foundation of Scottish history in his Scoti- Chronicon. Johannis Major, Historia Britanniae, Lib. iii. cap. ii. p. 90. Edin., 1740. We have great faith in the traditions of a country, if they are natural, and are corroborated by some monumental evidence, and are not tainted by the element of miracle. The chronicler with his pen may put any number of legends he pleases on his page, but nothing but the event itself can write its story on the face of a country, so as to take hold of the belief of its inhabitants and be handed down by them. Of this battle we have still living traditions in that part of the country. The inhabitants of the east of Fife point out the cave amid the rocks of Balcombie Bay in which Constantin was murdered, and the trenches and embankments of the Danes at the head of the bay are still traceable, after the lapse of a thousand years. They are styled by the country people the Danes’ dykes. See also Johannis Major, Historia Majoris Britanniae, Lib. iii. cap. ii. p. 90. Dr. Skene (Celtic Scotland, i. 327), guiding himself by the Ulster Annals Historia Britanniae, Lib. iii. cap. ii. p. 90. Hic primus dedit libertatem Ecclesiae Scoticanae qui sub servitude erat usque ad illud tempus, ex constitutione et more Pictorum. “— Chron.

Picts and Scots, p. 151. Bede, Hist. Eccl., Lib. v. c. xxi. Bede, Hist. Eccl., Lib. v. c. xxi. “Hic subjugavit sibi Hyberniam totam et fere Angliam.”— Innes’ Critical Essay, pp. 801,802. John Von Muller, Universal History, vol. ii. p. 134. Lond., 1818. “In pace diem clausit extremam,” says John Major of Gregory, “et in insula Iona sepultus.”— Hist. Britan., Lib. iii. cap. 2, p. 91.

Ft388 Buchanan, Hist., Lib. vi. c. 14. “Oppidum Fother occisum est a gentibus.”— Chronicon Pictorum.

Pinkerton’s Enquiry, vol. i. p. 495. By the “Fother” here Chalmers (Caledodia, i. 384) believes Forteviot to be meant, and that the woods intimate its destruction by the Danes. But “occisum” is not the word usually employed to denote the destruction of a town, but the slaughter of a man. Innes, Pinkerton, and others agree in thinking that Forres is here meant, and that Donald was there slain. Skene says Dunotter.

Ft390 Historia Britanniae, Lib. iii. c. 2, p. 91. “Such is the account given by Dr. Skene in his Celtic Scotland (i. et seq.), mainly on the authority of Andrew, Bishop of Caithness, a Scotsman by birth, and a Monk of Dunfermline. He is mentioned as Bishop in 1150, and died in 1184.” It is impossible to arrive at certainty regarding the events which happened under Constantin of Scotland and Athelstan of England. And in particular it is impossible to say what exactly were the causes which gave rise to the war that ended in this great battle. According to some it was the desire of Constantin to aggrandize his kingdom; according to others, it grew out of the ambition of Athelstan to extend his territory to the Forth. We may perhaps be permitted to divide the blame betwixt the two. All the chroniclers, Scotch, English, and Irish, have written of the battle of Brunanburgh, but their narratives are a tangled web. Dr.

W. F. Skene has brought vast Celtic scholarship and laborious research to the elucidation of this, as well as of many other points in Scottish history. See Celtic Scotland, i. 351- 359. He says, “Aldborough unites almost all the conditions required for the battle of Brunanburgh. . .

About a quarter of a mile to the west of Boroughbridge are three large monoliths, varying from eighteen to twenty- three feet high. They are now called the Devil’s Arrows; and east of Aldborough, at a place called Dunsforth, was a tumulus called the Devil’s Cross. It was broken into many years ago for road materials, and in it were found human remains. The Devil’s Cross and the Devil’s Arrows may be memorials of the battle.” Vol. i. 359. “Unde iste Constantinus grandi cum exercitu Angliam ingreditur, et in praelio victus Coimbriae erras quas a diebus Gregorii 54 annis Scoti teneurant, turpiter amissit.”— Historia, Johannis Major, Lib. iii. cap. ii. p. 92. Buchan, Hist., Lib. vi. c. 17. “Et in senectute decripitus baculum cepit et Domino servivit.”— Chronicon Pictorum. “Hic dimisso regno sponte, Deo in habitu religionis abbas factus Keledeorum S. Andreae ann. servivit et ibi mortuus est et sepultus.”— Ex. Registro Prioratus S.

Andreae. “In vi. anno (regni sui) Constantinus, rex (filius Edii) et Cellachus episcopus, leges disciplinasque fidei, atque jura ecclesiarum, evangeliorumque, pariter cum Scotis in colle credulitatis, prope regali civitate Scoan, devoverunt custodiri. Ab hoc die collis hoc (nomen) meruit, i. e. Collis Credulitatis.”— Chron. Pictorum. Pinkerton’s Enquiry i. 495, 496. Innes’s Appendix, n. 3. “Devoverunt custodiri. “— Chron. Pict. Bede, Lib. iii. c. 4. Columban. Epist. ad S. Gregor Papam. in Biblioth. Vet. Pet. Columban. Epist. ad Patres Synodi cujusquam Gallicanae, super quaestione Paschae congregatae. Ecclesiastical History 0f Scotland, by George Grubb, A. M. Vol. i. 146. Edin., 1861. We give a few samples: “Sacra eucharistiae mysteria,” “Sacrosancta mysteria,” “Sacrificale mysterium,” “Sacrae oblationis mysteria,” “Sacrae eucharistize mysteria consecrare,” “Sacrae oblationem consecrantis,” “Christi corpus ex more conficere. “— History, p. 167. He was abbot of Kildare, ancl that he was the author of the “Comrnentaries of the Epistles of St. Paul” is the belief of the most eminent antiquarian historians, as Labbe, Mabillon, Bayle, Dr. Lanigan, and others.

Ft403 “Imagine non opus est, veritae presente.”— Sedul. on Col. c. ii. Id est non discernens ipsam a cibo conamnni.”— Sedul., 1 Cor. xi.

Ft405 Claudius on Matt. chap. iii.

Ft406 Signum sacrae rei.”

Ft407 Coelius Sedulius, Carmen Paschal, Lib. iv. Dupin, Cent. ix. c. 7. Besides the title, a few extracts from the work of Scotus have been preserved, as for instance: “The things that take place at the altar are done in show, not in reality.” Specie geruntur ista, non veritate. Cave’s Primitive Christianity, Part I. chap. vi. pp. 142, 143. Lond., 1672. “Keledei namque in angulo quodam ecclesia quae modica nimis erat, suum officium more suo celebrabant.”— Historia Beati Reguli.

Pinkerton’s Enquiry, vol. i. p. 464. Dr. W. L. Alexander’s Iona, pp. 115, 116. Prelatic and Romanist historians sometimes give themselves very high airs. They speak as if they had a monopoly of learning and historic insight, and were alone entitled to pronounce on any historic point. Their ipse dixit is delivered as if it were entitled to pass current without examination or challenge.

Mr. Grubb, in his Ecclesiastical History of Scotland, sneers at Dr.

Lindsay Alexander (pp. 145, 146) for the statement quoted in the text, even that the Culdees “administered the sacred ordinance in a way totally different from the Romish ritual.” And he gives this as an example of the “assertions of the most absurd description” which “have been made and repeated on this” (the administration of the Supper) “as on many other points connected with the doctrine and discipline of the Columbites.” We are not aware that Mr. Grubb is entitled to sneer at Dr. Lindsay Alexander on any ground. We know, at all events, that in the present case it is Mr. Grubb who is open to the charge of advancing an “assertion of the most absurd description” in connection with the doctrine and discipline of the Columbites. He refutes the statement of Dr. Alexander by quoting the words of Adamnan and Cuminius: “Sancti Columba, ante altare stantis, et sacram oblationem consecrantis.” Behold holy Columba standing at the altar, and consecrating the sacred oblation. The words prove nothing as regards the question at issue, and as a refutation of Dr. Alexander they are utterly frivolous. All they prove is this, that Adamnan, along with the whole early church, called the communion table an altar, and the bread and wine an oblation. If Mr. Grubb shall insist that they prove more than this— that they have a Roman sense, that the terms “altar” and “oblation” imply transubstantiation and sacrifice— then Mr. Grubb must show how that was possible in the case of words used centuries before either name or thing was invented. When Mr. Grubb has done this, then he will be entitled to rebuke Dr. Alexander for committing an absurdity.

Ft412 Ware’s Bishops, by Harris, Dublin. Article Comyn. Cave, Primitive Christianity, Part I. chap. ix. pp. 282- 284.

Ft414 Christianity East and West: an Ecclesiastical Pilgrimage, by Thomas Grieve Clark, p. 277. London, 1889. Pict. Chron. Skene’s Celtic Scotland, i. 364, 365. Chron. Pictorum, No. 5. Innes. On the moor west of Cullen are several tumuli of various sizes, believed to be the memorials of this battle. Chronicon. Pictorum. Pinkerton’s Enquiry, vol. i. 496.

Ft418 “Bellum inter Nigrum (Duff) et Caniculum (Cullen) super Dorsum Crup, in quo Niger habuit victoriam, ubi cecidit; Duchad abbas Duncalden.”— Pict. Chron. Tin Annals of Ulster under the year mention a battle among the men of Alban themselves, in which many were slain, and among others the Abbot of Dunkeld. Major, Hist. Scot., Lib. iii. cap. iv. In the extract given on a previous page from the Chronicles of the Picts he is styled Caniculus, it whelp, from Cu, a dog; an expression which implies contempt, and would seem to intimate that Cullen was the worthless character which he has been represented. An English chronicle says that Cullen fell in battle with the Britons. It has been suggested that the author probably meant the Scotch Lowlanders. “Cinadius autem vallavit ripas vadorum Forthin. Primo anno perexit Cinadius, et praedavit Saxoniam, et traduxit filium regis Saxonum. Hic est qui tribuit magnam civitatem Brechne Domino.”— Pict. Chron. Dr.

Skene is of opinion that the Pictish Chronicle was written at Brechin in the reign of King Kenneth, seeing it breaks off with the intimation of the gift of this city by Kenneth to the Lord.— Celtic Scotland, i. This king is often called Grim by the Scottish historians. The best original authorities style him Kenneth, the son of Duff. The chronicles of the Picts and Scots tell us that he was slain by Malcolm, the son of Kenneth, at Moeghavard or Monzievaird.— Chron. Picts and Scots, pp. 175, 289. This phrase is instructive, and ought not to escape our observation.

The original is Annales Historiae. Fordun professes to have earlier records before him, and to found his narrative of Scottish events on the information contained in these writings. There is no improbability in this. On the contrary, it is highly probable that it was as Fordun here in effect says. In the early centuries, Scotland, it is admitted on all hands, abounded in expert writers. These were not mere copyists, but compilers, there is reason to think, of registers and chronicles. Fordun professes to have such before him, and why should he not be believed?

These writings are not now extant, but a great variety of causes were operative in Scotland in succeeding times, more than sufficient to account for their disappearance. The fashion at this day is to hold that the early writers of Scottish history had no authentic records, and wrote largely of their own fancy. The native chronicles are thrown overboard, and the sagas put in their room. It seems to be assumed that the early Scottish chronicles are all fable and the sagas all truth. This is absurd. Who is to assure us that the compilers of the sagas wrote only truth? May not they too have indulged in flights of fancy? Were they likely to be better informed than writers in the country itself? Worse informed, we should say. The prevalent and popular mood professes to be critical. We would say it is skeptical. It has converted the early history of Scotland into a book of genealogies. It is minute, laborious, without light and shade; without life, and therefore without truth; without purpose, or progress, or lesson— a genealogical tree; a catacomb of dried mummies mostly kings and bishops; not a history. Buchanan mentions an obelisk erected on the ground in memory of this battle. The monument is called Camus’s Cross. The figures upon it are much defaced, but so far as they can be made out they go only a little way as an illustration of the action that here took place. They seem to be emblems of devotion rather than of victory. Uncontested tradition, however, assures us that this cross was erected on occasion of Camus’s death. We extract an interesting account of this stone from Commissary Maul’s MS. History of Scotland, as given in Gordon’s Itinerarium Septentrionale. “About eight miles from Brechin, at Karboddo, a place belonging to the Earl of Crawford, are to be seen the vestiges of a Danish camp, fortified with a rampart and ditch, and vulgarly called Norway Dikes; near which is the village of Panbride, where anciently was a church dedicated to St. Brigide, because on that saint’s dray, which preceded the battle, Camus, general of the Danes, pitched his camp there. Not far from hence is the village of Barry, where a mighty battle was fought betwixt the Dimes and Scots, with great slaughter on both sides, near the mouth of a small rivulet called Lough- tay. There many little artificial mounts, or tumuli, are still to be seen, within which were buried the bodies of those slain in the fight; and because the soil thereabouts is sandy, the wind blowing away the sand frequently discovers bones of size much exceeding those of our age. Near this is Camus- Town, a village belonging to the barons of Panmure, and noted for the death of Camus, slain there, it being only a mile from the field of battle. There to this day is to be seen an obelisk. . . . Nine years after I wrote that treatise, a plough turning up the ground discovered a sepulcher, believed to be that of Camus, enclosed with four great stones. Here a huge skeleton was dug up, supposed to have been the body of Camus; it appeared to have received its death by a wound on the back part of the head, seeing a considerable part of the skull was cut away, and probably by the stroke of a sword.”— Gordon’s Itinerarium Septentrionale, pp. 154, 155. “1034 Moelcoluim Rex Scotiae obiit 7 Kal. Decembri.”— Marianus Scot.

Ft426 “Ipse etiam multas oblationes tam ecclesiis quam clero ea die distribuit.”— Chron. Picts and Scots, p. 131. The Chronicle of the Picts and Scots (p. 65), Tighernac under 1040, the later chronicles all agree in this account of the death of Duncan the usurpation of Macbeth. Dr. W. F. Skene, in his Celtic Scotland (i. 400- 405), gives at large the Orkneyinga Saga as the probable explanation of this obscure part of Scottish history. It is not safe to differ from so eminent a Celtic scholar and judicious historian, but Dr. Skene himself accompanies the Saga with a caution to the effect that its authority is not absolute. He says, “Although its authority is not unexceptionable, and the events it records are not to be found elsewhere, the narrative still carries with it an air of truth, and it supplies a blank ht the meager records of the time which supplies a clue to their real character.” Machbet filius Finlach contulit per suffragiis orationum et Gruoch filia Bodhe rex et regina Scotorum, Kyrkness Deo omnipotenti et Keledeis prefatae insulae Lochlevine cum suis finibus et terminis. The town of Kirkness and the lands of Balgyne here given Deo Omnipotenti et Keledeis are declared to be exempt from all military and civil imposts and burdens.— Chron. of St. Andrews, p. 114, 12. See Skene’s Celtic Scotland, p. 401. The apparition of the three witches on the moor of Forres, which gives such terror and grandeur to the tragedy of Shakespeare, is the invention of Boece. Winton says it was no more than a dream which Macbeth had. The truth probably is that Macbeth gave out that he had had such a dream to sway popular opinion in his favor. Marianus Scotus and Tighernac, both contemporary authorities, give this as the date of Macbeth’s defeat and death. The Ulster Annals that he was slain “in battle,” and the later chroniclers “at Lumphanan.” Ailred puts the following words into the mouth of Walter l’Espec, “Angliae victor Willelmus per Laodoniam, Calatriam, Scotiam usque ad Abenith penetraret.” Life of St. Margaret, Queen of Scotland, by Turgot, Bishop of St.

Andrews, translated from the Latin by William Forbes- Leith, S. J., p. 61. Edinburgh, 1884. Turgot’s Life of St. Margaret, p. 61.

Ft435 Ibid. p. 63. Turgot’s Life of St. Margaret, p. 44. Letter of Lanfrane to Queen Margaret. Migne Patres Latini, Saec. xi. col. 549. Turgot’s Life of St. Margaret, p. 44. Turgot’s Life of St. Margaret, p. 45. Cave’s Primitive Christianity, Part I., chap. vii. p. 175. Loud., 1672.

Ft440 Turgot’s Life of St. Margaret, pp. 49, 50. Hist. Eccl., Lib. vi., c. 8. See also Cave’s Primitive Christianity, Part I, chap. vii. Turgot’s Life of St. Margaret, p. 57. Aleuin, Epist., 26. Usher citante. Bernard’s Life of Malachy, c. 8. Sedul. on Romans, chap. i. Quod donum quidem sit, non tamen spirituale, ut nupitae. Turgot’s Life of St. Margaret, p. 48. Bernard’s Life of Malachy, chap. viii. Chron. Picts and Scots, p. 74.; A. D. 717. Expulsio familiae Ie trans dorsum Britanniae a Nectono rege. Skene’s Celtic Scotland, vol. ii. pp. 177, 178. Bede, Hist., i. 195. Socrates, Hist. Eccl., i. 9; Eusebius, Vita Const., iii. 17. Bellesheim’s History of the Catholic Church of Scotland, vol. i. Edin., 1887. Annals of Ulster, Ann. 806. “Familia Iae occisa est a gentibus.” Wilkins, Concilia, i. 170. “Incertum est nobis unde et an ab aliquo ordinenter.” Vide Scottish Nation,” vol. ii. 338, 339.

Ft454 Labbe, Concilia, vii. 1281. Bede, Hid. Eccles., ii. 4. Bellesheim, History of the Catholic Church of Scotland, i. 215. “There are two lists of the Bishops of St. Andrews given to us,” says Dr. Skene, “one by Bower, who was Abbot of Inchcolm, and the other by Wyntoun, who was Primate of Lochleven. These lists agree, and in both Cellach is given as first Bishop of St. Andrews.”— Celtic Scotland, ii. 324; Scotichronicon, B. vi. c. 24; Wyntoun, Chron., B. vi. c. 9. In the Legend of St. Andrew, it is said of the Bishops of St.

Andrews—” Sic et nunc quoque in vulgari et commune locutione Escop Alban, id est, Episcopi Albaniae appellantur.”— Chron. Picts and Scots, p. 191. Bellesheim, History of Catholic Church of Scotland, i. 102.

Ft459 Bede, Hist. Eccles., lib. iii. c. Vita S. Margaretae, cap. iv. These cells were of stone, without mortar, the walls thick and the roofs dome- sinped. They looked very like large bee- hives. A cell of this description, the abode most probably of some anchorite in the centuries under review, is still to be seen in Inchcolm, in the Firth of Forth.

Anderson, Scotland in Early Christian Times, i. 69. Skene, Celtic Scotland, ii. 257.

Ft463 Skene, Celtic Scotland, ii. 258, 259. Chron. Picts and Scots, 201.

Registrum Prioratus St. Andreae, pp. 113- 118. Bellesheim, Catholic Church of Scotland, i. 192.

Ft465 Chronicles of the Picts and Scots, p. 387; Bellesheim, Catholic Church of Scotland, i. 196, Skene, Celtic Scotland, ii. 265, 266. Reeves, British Culdees, p. 79.

Ft468 Bellesheim, Catholic Church ofScotland, i. 187, 188. Bellesheim, Catholic Church of Scotland, i. 184; Skene, Celtic Scotland, ii. 252. Bede, Hist., iii. 4.

Ft471 Hist. Scot. Nation, ii., chap. xxvi., xxvii., xxviii.

Ft472 The existence of Culdee establishments at all these places and at others is authenticated by the oldest existing records, viz., the Old Registry of Aberbrothoc, the Registry of the Priory of St. Andrews, Chartulary of Glasgow, Charters of Holyrood, Chartulary of Aberdeen, Register of Dunfermline. See also Robertson’s Scholastic Offices of the Scottish Church; Miscellany of the Spalding Club, vol. v., 73, 74.

Ft473 Grubb, Ecclesiastical History of Scotland, i. 241. Turgot, Life of St. Margaret, p. 51.

Ft475 Ibid, p. 52. Ibid., pp. 48, 49.

Ft477 Fordoun says that Malcolm founded the church at Dunfermline long before he founded the cathedral at Durham, which he did in 1093. John Major says that a soldier offered him the keys of the castle on the point of a spear, and that Malcolm, approaching incautiously to receive them, was pierced through the eye. Historia de gestis Scotorum, Lib. iii. cap. 8. May not this be a mistake for the fifty- first psalm? Turgot, Life of St. Margaret, pp. 75- 79.

Ft482 Fordun says Margaret died in Edinburgh “in castro puellarum,” according to the Chronicle of Mailross. Wynton says the same in his Origynale Cronikil, placing her death “In- til the Castelle of Edynburgh.” Robertson’s History of Scotland, ii. 183. National MSS., Part i. p. 5; Skene’s Celtic Scotland, ii. 367. Fordun, Scotichron., v. 37. 2 Winton, i. 285, 286. Reeves, British Culdees, p. 36; Stubb’s and Haddan’s Councils, p. 178.

Ft487 Chronica de Mailros, p. 65; Simeon of Durham, p. 208. The researches of Dr. William Ross in the charters of the Monastery of Inchcolme and the Donibristle MS. make it undoubted that the monastery was founded by Alexander I. in 1023. “Statements,” says Dr. Ross, “are to be found in the charters of the Monastery, which point to possessions owned by the canons as far back as the reign of Alexander the First.”— Aberdour and Inchcolme: Being Historical Notices of the Parish and Monastery. By the Rev. William Ross, LL. D.

Edin., 1885, p. 61. A work which contains much interesting, curious, and original information regarding the Monastery of Inchcolme. Inchcolme was visited and explored by Sir James Simpson. The great physician, it is well known, relieved the strain of professional duty by occasional and successful incursions into the antiquarian field. We find Dr. William Ross saying: “A small building in the garden of the Abbey has lately attracted a good deal of notice, and has even gone through something like restoration, in the belief that it is the identical oratory in which the Columban eremite worshipped before the monastery was founded. It was through the enlightened antiquarian zeal of Sir James Simpson that this discovery was made. On architectural grounds, some of the highest authorities on such matters have acquiesced in the conclusion come to by Sir James. And on the supposition that they are correct, the little chapel is probably the oldest stone- roofed building in Scotland.”— Ross, Aberdour and Inchcolme: Being Historical Notices of the Parish and Monastery, p. 58. Edin., 1885. Register of Dunfermline, p. 3. Skene’s Celtic Scotland, ii. 381. Ibid., ii. 381. The Book of Deer was edited by Dr. John Stuart for the Spalding Club. The original is in the library of Cambridge University. It is believed to have been written in the ninth century. From the original charter in the archives of Dunrobin Castle, quoted in Belsheim’s History of the Catholic Church of Scotland, i. 293. Wyntoun wrote his history in verse. The original is in the Advocates’ Library, Edinburgh. He was a native of Portmoak, which belonged to the Monastery of Lochleven. This village was also the birth- place of John Douglas, the first tulchan Archbishop of St. Andrews. For numerous interesting notices of the Culdee houses and their suppression see Chalmers’ Caledonia, vol. i. pp. 434- 440. London, 1807.

Ft496 Skene, Celtic Scotland, ii. 388. Dr. Reeves, British Culdees, p. 42. The name was first latinized into Keledeus in Irish documents, where it is first met with, subsequently into Colideus; whence in English, Culdees. See Monasticon, i. 94. The ruins of the conventual buildings are still to be seen on the island. The island is about half a mile from east to west, but of late has been enlarged by the drainage of the lake. The ruins of the chapel of St. Serf lie toward the east end of the island, where the ground rises some forty feet above the level of the lake. The ruins are simply the under storey of the building, and are now used as a shed or stable. On the east of them are the foundations of buildings. In front of the south wall human bones have been found in great quantities, some of them at the depth of six feet, showing that the spot had been used as a burying ground. Monasticon, i. 104. Register Prior. St. Andr., pp. 122- 123; Reeves, British Culdees; Skene’s Celtic Scotland, ii. 385. Regist. S. Andr., pp. 29, 30.

Ft502 Ibid., Appendix to Preface, p. xxxi. The reputed foundations of the ruined cell or chapel of the Culdees at St. Andrews are on a rock to the east of the Cathedral, on the very brink of the waves, and are still to be seen. Afterwards first Abbot of Holyrood. He wrote a book of Homilies and Epistles. Monasticon, i. 151. Told by Bellenden, the translator of Boece, who heads his story” How King David passed to the huntis on the Croce day in heruest. How he was doung frae his horse by ane wyld hart. And how he foundit the abbay of Halyrudhouse by myracle of the holy Croce.” See Monasticon, i, 138. The spot where the hart is said to have vanished was the “Rood Well,” now known as St. Margaret’s Well, and which flows full and clear as in David’s days. See Chart of the Foundation of the Abbey of Holyrood in Monasticon, i. 140- 144. This is curious as showing the change that has taken place in the habits of the herring since David’s day. This fish, scared doubtless by the traffic on the river, does not now come so far up as Greenock. Monasticon, i. 142.

Ft510 Ibid., i. 143. As much land as a plough could till in one year, reckoned at 100 acres.

Ft512 Monasticon, i. 145, 146.

Ft513 Monasticon, i. 146. “In the ancient ‘Taxation of the Ecclesiastical Benefices’ Bannatyne Miscellcany, ii. 24.

Ft515 Monasticon, i. 148.

Ft516 Monasticon, i. 148.

Ft517 Placebo, certain prayers and aves for the repose of the soul. Dirge, the lament sung over the grave. See Monasticon, i. 8, 9, 10. Monasticon, i. 15. Monasticon, i. 60.

Ft521 On one occasion when Sir James Simpson visited the island, he found this interesting cell the abode of two pigs; on another visit he found it tenanted by a cow. More tragic facts have come to light in connection with the abbey. “A human skeleton was found several years ago immured and built up within these old ecclesiastical walls. “— Monasticon, i. 54. Aberdour and lnchcolme, by Dr. William Ross, p. 121. See in Dr.

Ross’s work an enumeration of the various possessions of Inchcolm. Dr. W. Ross, Aberdour and Inchcolme, pp. 116, 117. See also Monasticon, i. 54, 55, and Scotichronicon, lib. xv., cap. 38, and lib. xiii., cap. 34. Bede. Skene, Celtic History of Scotland, ii. 206. The Carmelites had at least one home in Scotland. A Carmelite Priory was founded at South Queensferry in 1330 by Sir George Dundass, as attested by documents in the charter chest of the family. After the Reformation it passed into possession of the Crown, and was given back by James VI. to the family of its founder, Dundas of Dundas. It is now undergoing restoration as a place of worship. Of Alexander II., John Major says, “” Ubicunque locorum mulieres religiosae instituuntur.” Hist. Scot., lib. iv. cap. 10, p. 146. Bellesheim’s History of the Catholic Church of Scotland, i. 306. A loft in the convent for the abbot’s family to view processions. Gordon: Monasticon, i. 19, 20. Glasgow, 1868. Buchanan, Hist. Scot., lib. vii., c. 36. Buchanan, Hist. Scot., lib. vii. c. 36. Hume, History of England, vol. i., chap. viii., p. 144. Lond., 1826. So says Silgrave’s Catalogue, as given in Hadden and Stub’s Councils, ii. 181. Papal bulls are named from their commencing words. This is known as the bull Cum universi. It runs thus:— Praesentis scripti pagina duximus statuendum, ut Scotticana Ecclcsia Apostolicae Sedi, cujus filia specialis exstitit, nullo mediante subjaceat. Hoveden Chron., ii. 360, 361. Belesheim, Catholic Church of Scotland, i. 359.

Ft536 John Major has described the magnificence of Alexander’s coronation. “Rex ergo Alexander licet puellus, in solis cathedrali lapideo vestibus preciosis cooperto sedens, ab archiepiscopo Sancti Andreae inunctus est. Et ecce quidam Scotus moatanus, quem sylvestrem vocant venerandae canitiei in procerum praesentia novum regem Alexandrum sua lingua vernacula salutat; his verbis; Benach de Re Albin Alexander, mak Alexander, mak William, mak Henri, mak David,” and so on up to “filii Fergusii primi Scotorum regis in Albania,” and higher still to the first Scot who had come from Spain.— Historia Scotiae, lib. iv., cap. 12. p. 153. Edinburgh, 1740. Johannis Major, Hist. Scot., lib. iv., cap. 12, p. 155.