The Volume will be illustrated by Maps, Etchings, Lithographs, and Woodcuts, all of which, with the exception of Blaeu’s Maps of Liddesdale and Eskdale, and the Etchings of James IV., James V., and the Earl of Angus, by C. Lawrie, will either be from the author’s drawings or wholly executed by himself.
The Lithographs in colour will include facsimiles of four interesting representations of Scottish Border Castles and Towns drawn between the years 1563 and 1566, Plates of Arms of the Lords of Liddesdale, of the Clans of the District, of Lindsay of Wauchope, also of the Seals of John Armstrong and William Elliot, etc. etc.
EDINBURGH: DAVID DOUGLAS.
Footnotes
[1]. The body was swathed in linen, sometimes with the insignia of office, or with ornaments of gold, or gems placed in the coffin or sarcophagus.—Euseb. Vit. Const. iv. 66; Ambros. Orat. in obit. Theodos; August. Conf. ix. 12, cited in Smith’s Dict. of Christ. Antiq., sub voce “Burial of the Dead.” The insignia of office, if the deceased had held any such position—gold and silver ornaments in the case of private persons—were often flung into the open grave, and the waste and ostentation to which this led had to be checked by an imperial edict.—Cod. Theodos. xi. tit. 7, 1, 14. Ibid. So common was the burial of weapons and ornaments in Early Christian times among the Franks, that enactments against the violation of graves in search of treasure form a special feature in the Salic Laws. Gregory of Tours tells of the robbery of the grave of the wife of Gonthram, who was buried in the Church of Metz, “cum auro multo rebusque preciosis;” and Montfaucon adds that from this we see that it was not the kings only, but the great of the land also, who were at that time buried with things of price.
[2]. There are records of occasional cases in which the converts rebelled and went back to their old customs in spite of the efforts of the clergy to restrain them. Thus we find in A.D. 1249, that in Livonia, where heathenism lingered longer than in almost any other part of Europe, there is a solemn deed of contract entered into between the converts and the brethren of the Holy Cross, by which the converts become bound, for themselves and their heirs, never again to burn their dead or to bury with them horses or slaves, or arms or vestments, or any other things of value, but to bury their dead in the cemeteries attached to the churches.—Dreger, Codex Diplomaticus Pomeraniæ. Again we find that the Esthonian converts rebelled in 1225, took back the wives they had given up, exhumed the dead they had buried in the Christian cemeteries, and burned them, after the fashion of the old Pagan times.—Gruber, Origines Livoniæ, cited by Wyllie in Archæologia, vol. xxxvii. p. 46.
[3]. Si quis corpus defuncti hominis secundum ritum paganorum flamma consumi fecerit, et ossa ejus ad cinerem redierit, capite punietur.—Capitulary, A.D. 785.