Chronicles of Strathearn

by Unknown

NEAR THE PICTISH CAPITAL

By Rev. P. THOMSON, B.D., Dunning

The title is retained as it was given. But it would be more correct to say, "Near a Pictish Capital," for, as is well known, of such capitals there were more than one. Nobody, however, who keeps in mind the origin and range of the present volume will need to be told that "The Pictish Capital" here meant is Forteviot—or, as it is often otherwise spelt in legends, and chronicles, and charters—Fertebeith, Ferteuioth, Fertenyoth, Ferthevioth, Fetherthauethn, Fethirthant, Fothuirtabaicht, Fortewyot, Fetherteviot.

When Forteviot attained the dignity of being a royal abode cannot be definitely ascertained. Dr Stuart gives it as his opinion that the royal residence is to be identified with the "Dun Fothir" mentioned in the Irish annals, which is recorded to have been twice besieged—in 681 and 694 A.D.; and it has been suggested by the same authority that probably the name means "the dun of the district, or of the men, or of the King of Fortren," which term latterly meant the kingdom of the Southern Picts.

Whatever probability there may be in the above suggestion, when we refer to the Legend of S. Andrew, we find what appears to be corroborative evidence that Forteviot was the residence of Pictish kings from a very early period. According to this legend, it was to Forteviot, in the hope of seeing the King there, that S. Regulus and certain of his followers made their way with the relics of the most holy Apostle Andrew, after their landing at Muckros or Kylrimont (now Saint Andrews). It so happened that the King (Hungus, or Ungus, or Angus, who died A.D. 761) was not at home, having gone on an expedition into Argyle (Argathelia). But they found his three sons[1] residing at Forteviot, and these princes gave the tenth part of the town[2] to God and S. Andrew, the holy men blessing the place and the royal family who abode there. They then went in further search of the King himself, and having met him at Kindrochet, in Braemar, and subsequently at Monichi (Monikie), they returned in company with him to Forteviot, where he built a church ("basilica"[3]) to God and S. Andrew.

But these are not the only references that we have. According to one of the Pictish chronicles, it was at Fothuir-tabaicht that Drust (Filius Ferat), the last King of the Picts, was killed.[4] It was here—"in palacio suo de Fothuir-tabaicht"—where Kenneth MacAlpin, the first of the Scotic dynasty (formed by the union of the lines of the Picts and the Dalriadic Scots), died in 860. It was here, in Fothuir-tabaicht, where Donald I., Kenneth's brother and successor, established with his council the mode of succession to the throne, confirming "the rights and laws of the kingdom of Aodh, son of Eocha."

According to Skene, Forteviot continued to be a royal residence until the reign of Donald II., the son of Constantine, when the capital was transferred to Scone. But it would appear that the ancient "palace" at Forteviot was subsequently restored by Malcolm Canmore, and that his successors at least occasionally came to live in it. Malcolm the Maiden (1153-1165) is found to have granted at Fetherteviot a charter conveying certain lands—the names of Ada, the King's mother, and of William, his brother, appearing as witnesses. And even so late as 1306, during the English invasion, there is mention of a letter, dated from Forteviot by Edward, Prince of Wales.

The traditional site of the "palace," which would, no doubt, correspond also with the site of the early church dedicated to S. Andrew, as before mentioned, is still pointed out a little to the west of the village, and is known as the Halyhill or Holyhill. Whether this first church was built of stone is not known. But that there was a stone church at Forteviot at an early date is made comparatively certain by the discovery, in 1830 or thereby, of a large semi-circular and arched stone lying in the bed of the River May, and directly under the Halyhill. How long this most interesting arch had been hid away no one can tell; but it was a fortunate "spate" that washed it bare and exposed it to the light of day. It is now in the Antiquarian Museum in Edinburgh, where the writer recently made an inspection of it. An excellent engraving of it is contained in J. Romilly Allen's Christian Symbolism in Great Britain and Ireland, and with the kind permission of that gentleman it is here reproduced.[5]

The arch is 4 feet in span and 21 inches high. Carved in relief in the centre of the stone is a cross, on one side of which is an animal—very probably intended for the Agnus Dei; while, on the same side, a little below the Agnus Dei, there are three figures with helmets on their heads and swords in their right hands. On the other side of the cross there is a robed figure in a sitting posture, with a sword across his knees, and with one foot resting on the back of a horned animal.

It has been erroneously supposed by some that this arch must have formed part of the principal doorway of the "palace," but from the fact of its bearing such symbols as the Cross and the Agnus Dei, there is no doubt that it belonged to an early church.[6] Bearing in mind the legend of the founding of a church to S. Andrew in the time of Hungus, perhaps the suggestion of Dr Joseph Anderson has great probability—viz., that the four figures are "not contemporary, but early representations of King Hungus and his three sons."[7]

All lovers of antiquarian lore will be interested in knowing that, a few years ago, there was brought to light at Forteviot, and through the kindness of the parish minister, Dr Anderson, exhibited to the Society of Antiquaries a fine specimen of a bronze bell of Celtic type (the fifth of the kind known in Scotland), whose date is believed to belong to about the middle of the 10th century.

NEAR THE PICTISH CAPITAL would be found, as a matter of course, the royal hunting-grounds. Very probably these were on both sides of the Earn—stretching westward into the neighbouring parish of Dunning, the northmost part of which is still called Dalreoch or Dailrigh, a word which, in Gaelic, means the King's haugh or field.

To DUNNING, or rather to some of the objects in it, that are of the greatest archaeological or antiquarian interest, the remainder of this chapter will be devoted.

In many ways that we can readily conceive, traces of the proximity of Dunning to a royal residence must have existed from an early period. The existence of hill forts, as at Rossie-Law, and the discovery, from time to time, of arms and stone coffins, indicate that the parish must have been often the theatre of strife and bloodshed. Duncrub,[8] or, as it is called in a Pictish chronicle, "Dorsum Crup," is said to have been the scene of a battle, which is thus referred to by Robertson in his Early Kings—"The reign of Duff, the eldest son of Malcolm the First, and representative of the senior branch of the Royal family, appears to have been passed in a continued struggle against the pretensions raised by the now rival line of Aodh in the person of Indulf's son Colin, and, though at first successful, defeating Colin at the Battle of Duncrub (A.D. 965), in which the Mormaor[9] of Atholl and the Abbot of Dunkeld, partizans apparently of the defeated prince, were numbered amongst the slain, he was subsequently less fortunate, and was driven by his rival from the throne, losing his life on a later occasion at Forres ... where his body is said to have been hidden under the bridge of Kinloss, tradition adding that the sun refused to shine until the dishonoured remains of the murdered monarch received the burial of a king."[10] Part of the ground which is believed to have been the site of the Battle of Duncrub now forms the village tennis-ground and the village bowling-green, and yearly are witnessed on it fightings still—though of a very different kind. The traditional spot where the Abbot (by name Doncha) was slain is marked by the "Standing-Stone," on "the acres," a little to the east of the tennis-ground, while a similar "standing-stone," on the farm of "The Knowes," is said to mark the place where the Mormaor met his doom.

The spelling of the name Dunning, at various times, and in various records and charters, is rather interesting—Donyng, Dunnyne, Dunyne, Dinnin, Dunin, or (as e.g., in the inscription on the Communion cups presently in use, of date 1702) Duning. The word is generally thought to be derived from the Gaelic term dún (already referred to), which means a hill, or a hill with a fort.[11]

On first appearing on the page of tolerably trustworthy history, Dunning formed part of the Stewartry or Earldom of Strathearn, which dates back to a remote period. Among the ancient Earls of Strathearn there were some very notable figures. Particularly so was Malise, the Earl of Strathearn, who figured prominently in the Battle of the Standard. But, more particularly notable still, was his grandson, Gilbert, who held the Earldom in the reign of David I. Like his King—proverbially known as the "sair sanct for the crown"—Gilbert was most lordly in gifts to the Church, which was then fast rising into power. Dr Wilson[12] quotes an old writer to the effect that, at this time, the Earldom of Strathearn included "the haill lands lying betwixt the Cross of MacDuff, at Newburgh, and the west end of Balquhidder, in length, and the Ochil Hills and the hills called Montes Grampii, or the Grampians, in breadth." Even though we make some reduction as to all this, and regard as somewhat legendary what Fordun tells us—viz., that Gilbert divided all his huge territory into three equal parts, giving two to the Church, and keeping only one to himself, still there cannot be a doubt but that he was one of the most liberal and extensive church-endowers on record. It was by him that the Bishopric of Dunblane was founded; it was by him that the Abbey of Canons-regular, at Inchaffray, was richly endowed through his attaching to it the tithes of many of the neighbouring parishes. The foundation charter of the Abbey, dated 1200 A.D., in the thirty-fifth year of the reign of William, records the giving and making over to the Abbey of the Church of S. Kattan, at Aberuthven; the Church of S. Ethirnin, at Madderty; the Church of S. Patrick, at Strageath; the Church of S. Mockhessoc, at Auchterarder; and the Church of S. Bean, at Kynkell. It will be seen that Dunning is not in this list. But it appears along with some other parishes in a second charter granted by the same Gilbert in 1217, which charter confirmed the grant of previously gifted parishes, and adds "the Church of S. Serf at Monzievaird, S. Bean at Foulis, S. Bridget at Kilbryde, the Holy Trinity at Gask, Tullichettel at Comrie, and S. Serf at Dunnyne."

It is highly probable that between 1200 and 1219—say, about 1210—the Church of S. Serf at Dunning was built. And that we have a considerable portion of the original building still remaining is rendered almost certain from what is known of the style of architecture of the period referred to—viz., the Norman in transition—the Norman entering on a First Pointed. The grey Tower, with its quaintly-mullioned windows and saddle-back roof; the wall adjoining the Tower on the north, and containing a fine Norman doorway and an interesting line of corbels; the handsome arch rising from massive pillars, and showing beautifully scolloped mouldings, all afford corroborative proof of the date above assigned.[13]

If Dunning Church was built about the time we have mentioned, it would, no doubt, be about the same time when the lands around it were erected into a parish. We have one or two very early references. In a charter of date 1247, Malise, Earl of Strathearn, granted 20 merks annually "de Thanagio de Dunnyne et Pitcairn." In 1283 we find that there was made to the Church of S. Serf a grant of "20 merks from our fermé[14] at Dunin, to be paid half-yeirlie, at the Feast of Pentecost and the Feast of S. Martin; and 10 merks of silver from our holding of Pitcairn, to be paid in the same manner." And in 1358 there is ratified a grant, previously made, of "42 merks yearly from the Thanage of Dunnyne"; also "the tithe of all the rents, cane, corn, cheese, flesh, fish, fowl, and game, and of all the food used in the Earl's Court, and 20 merks from our fermé at Dunnyne."

It may interest lovers of archaeological studies to know that when the Church of S. Serf at Dunning—originated and endowed as above described—was being re-floored some thirty-five years ago, there was dug up, from among earth and bones in the nave, a good specimen of a Celtic cross, which is now erected in a fitting place underneath the Tower. Mr A. Hutchison, F.S.A., Scot., Dundee (a reliable authority), has examined it, and has pronounced it "of the true Celtic type." He adds the opinion that "the fact that no mention is made in contemporary documents of an earlier church (i.e., earlier than 1210) does not prove that such a church did not exist.... It is a fair inference from the existence of this early cross that an earlier ecclesiastical settlement existed at Dunning, and that the present church superseded a pre-Norman, or Celtic Church, in all probability on the same site."

At the risk of its being regarded as an unpardonably wide digression, reference may here be made, not to another cross, but to a monumental stone of another kind and of a much later date (although no date is inscribed upon it.) It is what is known as the "Ebenezer" stone of the parish. Though at one time lying flat and covered with crop-bearing soil, it now stands erect, and on what is believed to have been its first site. It is placed on a field on the farm of Easter Gatherleys, and about three-quarters of a mile west of the farm-house. Its origin is said to have been this:—The farmer of Gatherleys of the time—who was also "laird" of the place—had for long been in doubt and spiritual darkness—to all appearance hopelessly perplexed. Sitting down, here, one day, he found comfort, peace, and light. Showing a most laudable example, he not selfishly received the blessing, but most gratefully acknowledged it, raising on the spot his "Ebenezer" of indebtedness to Him from whom our blessings flow. On the surface of the stone facing the east are inscribed in English the words of Is. l., 10; while on that facing the west we have the following:—

EBENEZER
========
Hic
EX TENEBRIS
LUX LUXIT
ERGO
PATER, FILIUS, ET
SPIRITUS SANCTUS
MEUS DEUS,
ET NOMEN
HUJUS LOCI
LUX[15]

Both as to size and shape the stone is similar to the quaint early 17th century "head-stones" in the older portion of the graveyard around Dunning Church.

Something must be written of the bells which have been connected, at one time or another, with the Church of Dunning. One bell, no longer in the Tower, came to sudden grief when discharging its duty on a certain happy occasion. The Master of Rollo of the time, who was living at Masterfield, having been blessed with four daughters, but no son and heir, was met one evening by a messenger bringing the welcome news that a son had just been born to him. "Go," he said, "and make the bell ring till it crack." The order was literally obeyed—a broken bell being the result. Its fragments having been taken to Duncrub, were, many years after, re-cast into a bell, now used in connection with the private chapel there. The inscription on the cracked bell, for a copy of which the writer is indebted to the present Lord Rollo, was of a very interesting and suggestive nature. Round the top were the words—"Soli Deo Gloria. Joannes Oaderogge me fecit. Roterodami, 1681"; and on the body of the bell, the following words placed thus:—

"HAEC AD EVANGELIUM
HOC AD CHRISTUM
HIC AD CAELUM
VOCAT PBCCATORES."[16]

His Lordship adds—"The bell, I believe, was in a vessel that was captured in the American War, and it was brought here by my predecessor, Andrew, fifth Lord Rollo.... It was broken in April, 1773, and I had it re-cast by Mears in 1860, with the original inscription replaced."

Of much interest, also, are the two bells still in the Tower of Dunning Church. The older and smaller bears the Dutch inscription:—"IC BEN GHEGOTEN INE IAER ONS HEEREN MCCCCCXXVI."[17] But in addition to this, the bell shows a two-fold representation that seems to give it a value quite unique. What we have is—(1) a scallop-shell,[18] on which are three figures—a central-seated figure, and two smaller figures kneeling alongside. The central figure seems to hold something, which may be a book, in the left hand close to the breast. The right hand is extended, and seems to hold a staff and a garland. The figure has a nimbus, and a curious triangular head-dress. (2) On the side opposite the shell and figures is what appears to be a representation of the Virgin and Child, alongside of which is a figure of the Crucifixion.[19] This old bell is used to announce the half-hour as measured on the Steeple Clock,[20] as also to tell the living that the mortal remains of some brother or sister are about to be laid beneath the turf.

The large bell—used to announce the services of the church, and, through the kindness of Lady Rollo, to ring at "matins" and at "even-song"—is of very full tone. It was a gift to the church by a highly-respected heritor of the parish, and bears this inscription:—

"T. Mears of London fecit.

"This Bell was presented to the Parish Church of Dunning by Mark Howard Drummond, Esq. of Kelty, Major of the 72nd Regiment of Albany Highlanders, in token of his attachment to his native parish, and of his zeal to promote religious, industrious, and early habits among the parishioners.—August 3d, 1825."

Mention has already been made of the fact that the patron Saint of Dunning was S. SERF. The same Saint had churches dedicated to him at Monivaird (Monzievaird), at Creich, and at Dysart. But, inasmuch as he seems to have lived for some considerable time at Dunning, and also to have died there, perhaps this is the most fitting place for a page or two as to his history.

That he was a real historic personage does not admit of doubt; but the exact time at which he acted his part on the world's stage is involved in great obscurity. The legends of him are very conflicting, so much so, that it has been supposed by some that there were two S. Serfs. It is the legends, however, that are two-fold, and not the Saint. According to the Aberdeen Breviary, and writers who follow its guidance, S. Servanus, or S. Serf, or S. Serb, or (in Aberdeenshire) S. Sair, belonged to the 5th century, and was the disciple of S. Palladius; others putting him a little further on, and making him out to have been the instructor of S. Kentigern at Culross. But most people who carefully read the pages of Skene[21] will be satisfied that S. Servanus belongs to a later period still. It so happens that there is preserved in the Marsh M.S., Dublin, and printed in Skene's Chronicles of the Picts and Scots (p. 412, ff.), a Life of the Saint, which, notwithstanding some excessively wild and incredible-looking stories mixed up with it, is the only life of his that is consistent with itself and with otherwise-ascertained contemporary facts. This life makes the Saint contemporary with Adamnan, Abbot of Iona, who belonged to the 7th century, and with Brude, son of Dargart, King of the Picts. According to Skene,[22] this Brude, son of Dargart, may be identified with Brude, son of Derile, who reigned from 697 to 706, and preceded that Nectan, son of Derile, who expelled the Columban monks from his kingdom. And confirmatory proof of this identification being correct is furnished by Gray's Scalacronica, which has under this Brude that we have been referring to—"En quel temps veint Servanus en Fine."[23] Moreover, in the Chartulary of S. Andrews there is reference to an early charter of the Celtic period, by which "Brude, son of Dergard, gives the Isle of Lochlevine to the Omnipotent God, and to Saint Servanus, and to the Keledei hermits dwelling there, who are serving, and shall serve God in that island."

According, then, to the life in the Marsh Library M.S.—the life which, its many wild accounts notwithstanding, seems most free from anachronisms—the Saint is the son of Obeth, King of Canaan, and Alpia, daughter of the King of Arabia. His father dying, he gives up his right to the throne in favour of his twin brother Generatius, takes orders, and is appointed Bishop of the Cananeans. After twenty years as Bishop in that region, admonished by an angel, he comes to Jerusalem, where he is Patriarch for seven years. He then goes to Constantinople, and thence to Rome, where, for seven years, he reigns as Pope. Quitting Rome, and accompanied by a band of pilgrims, he makes his way into regions remote and crosses the Mare Icteum (Straits of Dover) dryshod, and, after travelling from place to place, arrives at the Forth. Adamnan, who, at the time, was an abbot in Scotland, receives him with great honours on the island of Inchkeith, and afterwards gave him, as his field of labour, Fife, and from the Mons Britannicus to the Mons Okhel (from the mount of the Britons to the Ochils.) He is next found at Kinel, then at Culenros, where he met King Brude and founded a church; then at an island, in Loch Leven, where he meets Adamnan and has the island presented to him. After constructing churches throughout the whole region of Fife, and labouring for years in the province assigned to him, and at many other places, he died at Dunning, and was buried at Culross. The deeds ascribed to S. Serf are certainly astounding, and the stories associated with him extraordinarily "wild"; still, as the scenes of not a few of them are laid at places in the Ochils district, and, accordingly, "Near the Pictish Capital," it may not be inappropriate if a few of them are rehearsed here.[24]

At Tuligbotuan (Tullybody) the Devil, having entered into a poor man, filled him with an insatiable appetite. He ate and ate, and still the wolf within craved for more. Though he consumed a cow and a calf, a sheep and a lamb, all was of no avail. At length, when the family were eaten "out of house and hall," his relatives take him to S. Serf, who clapped his thumb[25] into the man's mouth, which immediately satisfied him—the Devil flying out of him with a howl.

At Alveth (Alvah) Servanus and his company lodged, on one occasion, at the house of a very poor man, who had nothing to put before them but his one pig. It was forthwith cut up and eaten, the bones, however, being carefully preserved from being broken. Next morning, to the great delight and surprise of the poor man, the pig came grunting to the door, restored to flesh, and life by the Saint.

At Atheren (Airthrey) a robber, one night, broke into S. Serf's cell, and, finding a sheep roasted in his larder, comfortably sat down and entirely consumed it. Next day Servanus met the fellow and charged him with the robbery. The man swore innocence, but it was of no use; he was instantly convicted, for the wether bleated in his bowels.

At Dunning, S. Serf is said to have healed three blind, three lame, and three deaf men. But his great feat here was killing the dragon. (Had no princes or knights come to Forteviot as yet, that such work was left to the priest?) The story, as given in the Marsh M.S., is as follows:—"At that time the Saint was in his cell at Dunning (in cella Dunenensi), and news was brought to him that a dragon, great and terrible, and very loathsome (deterrimus), was coming into his township (civitatem suam), whose aspect no mortal could suffer. Saint Servanus, however, coming out to meet it, and taking his staff in his right hand, fought with the dragon in a certain valley, and killed it. From that day, moreover, that valley was called the Valley of the Dragon."[26]

The circumstances connected with the Saint's death and burial are touchingly described. The holy man, after many miracles, after divers works, after founding many churches in Christ, when his peace had been given to his brethren in his cell at Dunning, gave up and commended his spirit to the most High Creator on the first day of the Kalends of July. After his death his disciples and the people of nearly the whole province carried his body to Culenross (Culross), and there, with psalms and hymns (ymnis) and chantings (canticis), honourably buried him, where flourish his merits, and the virtues of his merits unto this day—to the glory and honour of the Omnipotent God, who in the Perfect Trinity liveth and reigneth through endless ages of ages.

Only the limits of space forbid allusion to additional features of considerable importance near the Pictish Capital, and connected with the parish of Dunning. Room, however, must be found for stating that, as is to be expected, Dunning, like other places in Strathearn, is not without interesting traces of the "Rising" of 1715. In the Session records, under date 18th September, 1715, there is the following entry:—"There was no sermon this day, and for several Sabbaths following, on account of the commotions that were in the county by reason of Mar's unnatural rebellion." When Mar quitted the field of Sheriffmuir, he, on the 12th November, 1715, withdrew his army into Angus, and in order to hinder the progress of the Royalist forces, he burned down all the villages on the line of march as far as Perth. The villagers of Dunning, actuated by the same feelings as led the citizens of London to erect the "Monument" after the great fire of 1666, planted a thorn tree to commemorate the destruction of their village. This ancient tree, standing in the square opposite the east approach to the manse, is well protected, and is likely to be spared to tell its memorable story to generations to come.

[1] Hwonam et Nechtan et Phinguineghert.—(See Skene's Chronicles of the Picts and Scots, p. 185).

[2] Decimam partem de urbe Fortevieth.—(See Skene's Chronicles of the Picts and Scots, p. 185).

[3] This word, originally, was the name applied by the Romans to their public halls, either of justice or of exchange. Inasmuch as the early Christian Churches generally followed the ground plan of these buildings, such churches long retained the same appellation.

[4] Other chronicles give the place as Scone.—(See Skene's Chronicles of the Picts and Scots, p. 174).

[5] Both palace and church would be within the King's Rath or circular fortification.

[6] "The custom of placing a cross over the doorway of a Christian building may be traced back to the sixth century in Palestine, where the Chi-Rho monogram occurs on the lintels of the doorways of the houses. The meaning of the symbolism is explained by the blood of the lamb, which was struck upon the lintels of the doors of the houses of the Israelites in Egypt at the Passover (Gen. xii., 21-23), and our Lord's words—'I am the door, by me if any man enter in, he shall be saved,' (John x., 9)."—(J. Romilly Allen's Christian Symbolism, p. 238).

A good example of such a cross is on the lintel of the doorway of a 7th century church at Fore, Co. West Meath; and another, equally good, is on the doorway of one of the oldest churches in Ireland, on High Island, off the coast of Connemara. In connection with the Round Towers at Antrim and at Brechin there are similar crosses.

[7] See Proceedings of the Society of Antiquaries of Scotland (Vol. xxvi., p. 438.) Dr Wilson, in his Dunning: its Parochial History, states that the large figure with the sword "is said to be a representation of Alexander the First, who died in the year 1124" (p. 3.)

[8] Sir Herbert Maxwell, in his Scottish Land-Names: their Origin and Meaning, gives as the derivation of Duncrub, the old Gaelic dún craeb=hill of the trees.

[9] Otherwise spelt Mormaer. Except that the constituent elements are inverted, it is the same word as Maormor (Gael. maer, maor, a steward, and mor, great), and was the ancient name for a royal steward of high dignity, placed by a Scottish king over a province, and acting as a royal deputy.

[10] Robertson's Early Kings (Vol. I., p. 77).

[11] Sir Herbert Maxwell states that dún in its original and restricted sense means "Enclosure or fortress, being closely related to A.S. tûn, Eng. town.... The diminutive, or noun plural, yields innumerable names, like Dinnans and Dinnance, in Ayrshire and Galloway; Duning and Dinnings in Dumfriesshire; and Downan, near Ballantrae." Ought not Sir Herbert to have added Dunnin or Dunning, in Perthshire?

[12] See Dunning: its Parochial History, p. 4.

[13] The marks of a gable of a former nave with a very highly-pitched roof are still distinctly seen on the Tower.

[14] The word here used, occasionally spelt ferm, sometimes means not so much a piece of land turned to agricultural use and cultivated by owner or tenant, as an account, a reckoning: It is akin to farm from the A.S. fearm or feorm=food, a meal. A trustworthy authority says that the meaning of farm "arose from the original practice of letting lands, on condition that the tenant should supply his lord's household with so many nights' entertainment." Hence "Reddet firmam trium noctium." (He will supply three nights' entertainment).—Doomsday Book.

[15] Here, out of darkness Light shone. Therefore the Father, Son, and Holy Ghost [shall be] my God, and the name of this place Light.

[16] This [bell] calls sinners to the Gospel, it to Christ, He to Heaven.

[17] I was born in the year of our Lord, 1526.

[18] In heraldry a scallop-shell is the badge of a pilgrim. It is the symbol of S. James the Greater, who is generally represented in pilgrim's garb. In this sense it is sometimes written Escallop.

[19] The writer is indebted to Dr Joseph Anderson for kindly examining two casts of these figures, carefully prepared by Mr James Henderson, F.S.A., Scot., Dunning.

[20] Erected by public subscription, and inaugurated 3rd November, 1890. (For architectural correctness, its four dials are omitted in Mr Ross's drawing of the Tower).

[21] See his Celtic Scotland, p. 31, ff.

[22] See Celtic Scotland, p. 259.

[23] See Chronicles of the Picts and Scots, p. 201.

[24]In telling one or two of these stories, we have tried to combine with the Marsh M.S. version the somewhat fuller details of the Aberdeen Breviary.

[25] Baring Gould (Lives of the Saints. London, 1874), using probably a version of the legend reading pulicem, instead of pollicem suum, has clapped a flea into the man's mouth.

[26] The Dragon is the name still given to that part of the parish in which is situated the Village of Newtown of Pitcairns.