fyxntll Ktttiwmtg pitag 
 
 leltic Collection 
 
 THE GIFT OF 
 
 lames Morgan 3Hart 
 
 /US5I&8 
 
 Z'Sjtv]!^ 
 
The date shows when this volume was taken. 
 
 To renew this book copy the call No. and give to 
 the librarian 
 
 HOME USE RULES. 
 
 All Books subject to Recall 
 
 All books must be re- 
 turned at end cf college 
 year for inspection and 
 repairs. 
 
 Students must re- 
 turn all books before 
 leaving town. Officers 
 should arrange for the 
 return of books wanted 
 during their absence 
 from town. 
 
 Books needed by 
 more than one person 
 are held on the reserve 
 list. 
 
 Volumes of periodi- 
 cals and of pamphlets 
 are held in the library 
 as much as possible 4 
 For special purposes 
 they are given out for 
 a limited time. 
 
 Borrowers should 
 not use their library 
 privileges for the bene- 
 fit of other persons. 
 
 Books of special 
 value and gift books, 
 when the giver wishes 
 it, are not allowed to 
 circulate. 
 
 Readers are asked to 
 report all cases of books 
 marked or mutilated. 
 
 Do not deface books by marks and writing. 
 
 Cornell University Library 
 BX4659.G7 S84 
 + 
 Legends and commemorative celebrations o 
 
 3 1924 029 417 643 
 
 olin Overs 
 

€ty fefjttrtr* 
 
 of 
 
 St. WitnMfttm) tit. 
 
 i 
 
Cornell University 
 Library 
 
 The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029417643 
 
THE LEGENDS 
 
 AND 
 
 COMMEMORATIVE CELEBRATIONS 
 
 OF 
 
 St. lUntijprtt, 
 
 5Hs jFrtentrg, anti Bisctples. 
 
 TRANSLATED FROM THE 
 
 ABERDEEN BREVIARY 
 
 AND THE 
 
 ARBUTHNOTT MISSAL. 
 
 WITH AN ILLUSTRATIVE APPENDIX. 
 
 EDINBURGH: 
 
 PRINTED FOR PRIVATE CIRCULATION. 
 
 M.DCCC.LXXII. 
 
f\-^5\ 
 
 z% 
 
PREFACE. 
 
 ry^HE editor, translator, or compiler of the following 
 JL pages, — for he may not aspire to the style of 
 author, — was at one time ambitious enough to entertain 
 the thought of preparing a complete calendar of the 
 Scottish Saints. Taking the national legends of the 
 Aberdeen Breviary for a basis, he proposed to intercalate, 
 or to add, all that he might be able to ascertain regarding 
 those dii minores of our country's earlier faith, who, al- 
 though not enrolled in that dignified service-book, are 
 mentioned in other literary monuments now less re- 
 condite than they were then, or have left some dim 
 memorial of themselves in the names of the towns, 
 villages, fairs, and wells of our country, — sometimes in 
 remote and lonely districts or spots where there had once 
 been chapels, cells, or hermitages. 
 
 The exigencies of a heavy charge prevented much 
 progress from being made towards the execution of this 
 adventurous plan ; yet though compelled to suspend it 
 then, and now finally to abandon it, the subject never 
 ceased to retain the peculiar charm which, for some 
 
VI PREFACE. 
 
 minds at least, it has been long known to possess. About 
 thirteen years ago however, the great undertaking which 
 had been rashly contemplated, was reduced to a plan of 
 very humble dimensions. Then the editor, or whatever 
 else as aforesaid, from a bundle of translations lying by 
 him, selected the legends forming a group in which St. 
 Kentigern is the central figure, and had a limited number 
 of them privately printed for circulation among his friends. 
 These legends were all translated from the ritual celebra- 
 tions contained in the Aberdeen Breviary, with the 
 single exception of the Sacramental Commemoration of 
 St. Kentigern from the Arbuthnott Missal.* But even 
 this modest attempt was doomed to be suspended. A 
 new sphere of incessant and engrossing labour refused 
 even the restricted time requisite for completing it ; and 
 it is only through the enforced leisure of infirm health 
 that the long neglected sheets have been again brought 
 to light. 
 
 "With respect to all that is known concerning the 
 literary history of the Aberdeen Breviary, — the only 
 surviving representative, in that comprehensive kind, of 
 the ritual services conducted by our pre-reformation 
 church, — the curious reader may be referred to a preface 
 drawn up, for the members of the Bannatyne Club, by 
 David Laing, Esq., L.L.D., the best of possible authorities 
 on every such subject. Here it is necessary to say no 
 more than that this great work was printed by Walter 
 Chepman in the years 1509 and 1510, being the second 
 production of the first press ever set up in our country. 
 It was executed under the personal superintendence of 
 
 * The Missal itself had not then been printed. The translation was made from a 
 copy of the special celebration given by the late Joseph Robertson in his introduction to 
 a volume of the Maitland Miscellany. 
 
PREFACE. Vlt 
 
 Bishop William Elphinstone, who then presided with re- 
 putation and dignity over the diocese of Aberdeen, from 
 a MS. copy which he had previously arranged, chiefly 
 after the celebrated book of Sarum, but with additions 
 of his own, original or selected, where Scottish saints 
 were concerned. It is abundantly obvious that when 
 compiling the Propria Sanctorum, in the cases of Kenti- 
 gern and Thenew at least, he made a free use of the Vitae 
 by Jocelin and the anonymous author in Capgrave's collec- 
 tion, — documents of which some notices may be found 
 in the first article of the subjoined appendix. 
 
 For the translations themselves which form what, 
 slender though it is, may be called the body of the volume, 
 the editor has nothing whatever to say ; and even con- 
 cerning them he deems it unnecessary to say much. The 
 contractions with which the text of the Breviary abounds, 
 present some trifling difficulty at first, and may occasion- 
 ally betray a careless reader into a mistake ; nor dare the 
 translator venture to assure himself that he has fallen 
 into no such blunder. If he have, the fault, however un- 
 important, is not very excusable, for the snare vanishes 
 before a little perseverance. His object was to lay before 
 a few friends who, for whatever reason, had no means of 
 direct access to the Breviary, some specimens of the com- 
 memorative services which were ritually celebrated in our 
 Scottish churches, anterior to the Beformation. With this 
 view, besides retaining the peculiar form of the composi- 
 tions, he has endeavoured to translate the lections, the 
 responses, and all other prose portions down to the rubrics, 
 as literally as he could, so that the English into which 
 they were rendered should be intelligible, and should 
 preserve moreover, some of that ecclesiastical aroma, 
 
Vlll PKEFACE. 
 
 without which they would be like salt which has lost its 
 savour. The metrical portions, that is the hymns &c, 
 at least invited a different style of treatment. No doubt, 
 they might have been turned into plain prose ; and this 
 again might have been broken up into lines, of unequal 
 length, so as to tell the reader that it had once enjoyed 
 the honour of being verse. The temptations of a clearly 
 superior method, led to a rash defiance of both difficulty 
 and failure. An attempt was made to preserve the metre, 
 the rhyme, and even the structure of the verse, without 
 sacrificing the sense of the original. Beyond all question 
 the result is mere doggrel; but then, had it been otherwise, 
 it must have been unfaithful ; because, — the Latin hymns 
 &c, are themselves, the whole of them, mere doggrel too. 
 The appendix, which has run to a laborious and weary, 
 probably also a tedious length, must be left to speak for 
 itself. 
 
 Edinburgh, 1st August 1872. 
 
CONTENTS. 
 
 Preface, . . PAGE v 
 
 Or St. Kentigern, Bishop and Confessor, Majus Duplex, 1 
 Of St. Thenew, Matron, Mother of the Blessed Bishop 
 
 Kentigern, . . .13 
 
 The Office, &o. celebrated at Mass, 17 
 
 Of St. Servanus, Bishop and Confessor, . 2 1 
 
 Of St. Columba, Confessor and Abbot, 25 
 
 Of St. Asaph, Bishop and Confessor, 36 
 
 Of St. Baldred, Bishop and Confessor, 38 
 
 Of St. Conwall, Confessor, . . 42 
 
 Of St. Palladius, Bishop and Confessor, 45 
 
 Appendix : — I. St. Thenew, 51 
 
 II. St. Kentigern, . .84 
 
 III. St. Servanus, . 146 
 
 IV. St. Columba, . 157 
 V. St. Asaph, . . .157 
 
 VI. St. Baldred, . . 159 
 
 VII. St. Conwall, . .161 
 
 VIII. St. Palladius, . .164 
 
 Plate — Ground Plan of St. Mungo's Church, Culross, to face p. 88. 
 
EEEATA. 
 
 Page 1, heading, for " Major" read " Majus." 
 
 „ 11, line 2 from top, for " on heaven " read " in heaven." 
 ,, 17, in the introit, end of line 1, delete the comma. 
 „ 45, in the oratio, line 1, for " had " read " hadst." 
 
OF ST. KENTIGEM, 
 
 .4£ i/te special vespers, where a church has been dedicated 
 to him, may be said, <Sfc. 
 
 Ana. — Let children praise the Lord ; a child like them, 
 With saints in heaven has won eternal fame. 
 
 Ps. — Sing praises, ye children. 
 
 A . — All nations, tongues, and people, lift your voices ; 
 For holy Serf to rear our saint rejoices. 
 
 Ps. — Praise ye the Lord. 
 
 A. — Kentigern, praise God, thou spirit blest, 
 Thy country's patron-saint by His behest. 
 
 Ps. — Praise the Lord, my soul. 
 
 A . — To God, in psalm, and song, be sounding praise ! 
 Kentigern, for us thy prayers raise. 
 
 Ps. — Praise ye the Lord, for he is good. 
 
 A. — Jerusalem, praise God; and Zion, sing; 
 Our saint let Christ to highest glory bring. 
 
 Ps. — Praise the Lord, Jerusalem. 
 
 CjJtn. — Behold, a great priest. 
 
2 ST. KENTIGERN. 
 
 Em. — Through thee, great prelate, son of royal line, 
 Lothian and Cumbria with new honours shine ; 
 
 V. — And Scotia is converted to the faith divine. 
 
 Hymn. — Hail, festive season, famed in story, 
 When, of St. Kentigern, the glory 
 Is wafted to the highest heaven, 
 While his pure dust to earth is given. 
 The saint, of virtues great and bright, 
 Flower of his nation, Lothian's light, 
 A burning star, of regal race, 
 Exults now in his country's grace. 
 In him be joyful, Glasgow chiefly, 
 Thy fortunes he'll raise high and briefly. 
 Let Scotia's plains with plaudits ring, 
 Because their guardian saint they sing. 
 And, Loth of Lothian, be thou glad, 
 That seed so great and good thou'st had, — 
 A prelate who adorns and graces 
 The whole range of his kindred races. 
 Be glory, splendour, power, and fame, 
 And honours of each highest name, 
 To God, three-one, whom we adore, 
 Now, henceforth, and for evermore. — Amen. 
 
 Vs. — The Lord hath loved him. 
 
 Ana. — holy St. Kentigern, pride of the nation, 
 
 Thou greatest of preachers, whose word is salvation, 
 Dispenser of Christ with fidelity due, 
 Help us, your servants, poor, humble, but true, 
 That in God's light at last we may triumph with 
 you. 
 
 Ps. — My soul doth magnify, &c. 
 
 Oratio. — God, who hast marvellously designated the 
 blessed Kentigern, thy confessor and bishop, to be at once 
 a teacher and a ruler of thy church, grant, we pray thee, 
 
ST. KENTIGEEN. 3 
 
 that we may always enjoy the suffrages of him whose 
 venerable festival we are now celebrating. Through the 
 Lord. 
 
 Then intervenes a commemoration of the Epiphany ; and 
 afterwards, of the holy Mary. 
 
 Invit. — Be now one true God, in three persons, praised, 
 Who, to Himself in heaven, St. Mungo raised. 
 
 Ps. — Come let us, &c. 
 
 Hymn. — Hail, festive season, famed, &c. 
 
 Ana. — Happy the man who in faith's works delights, 
 And to God's law devotes his thoughtful nights. 
 
 Ps. — Blessed is he, &c. 
 
 A. — In Godly fear he learns to spend his days, 
 And God's commandments studiously obeys. 
 
 Ps. — Why have the heathen, &c. 
 
 A. — St. Mungo climbs God's hill, all clothed with light, 
 Met, welcomed, and embraced, by saints in white. 
 
 Ps. — Lord, why are thine enemies, &c. 
 
 Vs. — The Lord hath loved him. 
 
 Lectio I. — Kentigern, an illustrious confessor of God, 
 was descended from a Scotch stock the noblest of the 
 noble, Eugenius (Eufurien?) king of Cumbria being his 
 father, and Thenew, daughter of Loth king of Lothian, 
 his mother. Her father, when she had become pregnant, 
 intending that she should be drowned, sent her out of 
 Lothian forth into the sea on board of an old boat, which 
 was carried up by the divine power against the waves of 
 the sea, and reached the land at Culross. There, with 
 angels attending her, she brought forth her son, at a spot 
 
4 ST. KENTIGERN. 
 
 where, even to this day, is a chapel dedicated in honour 
 of her. St. Serf, warned by angelical admonition and 
 informed by his pastors, approached the shore, and from 
 it received with distinction the mother and the infant, 
 whom he baptized in the sacred font, giving him the 
 name of Kentigern, that is, lord-in-chief. 
 
 But do thou, Lord, have mercy upon us. 
 
 R. — A bird to life he brings ; — revives the fire 
 Quench'd by companions in their jealous ire. 
 
 Vs. — At Culross first transpired St. Mungo's fame ; 
 The utterly quench'd fire he fann'd to flame. 
 
 Led. II. — But the blessed Serf, knowing through 
 evangelical revelation that the boy had been prevented 
 by the grace of God, educated him honourably at Culross ; 
 and instructed him in the virtues and the learning of the 
 christian faith ; so that while still a boy he was already 
 greatly distinguished by reason of the divine miracles 
 which he performed. For when a certain little bird, 
 which is called a red-breast, was accidentally killed in 
 the refectory of St. Serf by Kentigern while he was yet 
 merely a little boy, he took the body of the bird along 
 with its head, and joining the head to the body, began to 
 fit and arrange them together. When this was done, the 
 bird directly returned to life and flew to St. Serf, carolling 
 its song. 
 
 R. — Blest boy, the dead cook at his word arose ; 
 While Serf pursues, away his pupil goes ; 
 
 Vs. — But from his foot, twice, on the plain, a river flows, 
 While Serf pursues, &c. 
 
 Led. III. — In this refectory also, there was a fire 
 which had been sent down thither from heaven, and which 
 St. Serf's disciples watched by turns in the night, one 
 after another, that it might not be suffered to go out. 
 
ST. KENTIGERN. 5 
 
 On a certain night however, when the blessed Kentigern 
 was watching the fire, it was extinguished while he was 
 asleep. But the holy boy, having placed frozen leaves on 
 the hearth, in the presence of his companions began to 
 blow, and immediately the heap of brushwood was kindled 
 by his breath. 
 
 R. — He yoked the wolf and stag to till the fields ; 
 Sand sown by him a fruitful harvest yields. 
 
 Vs. — Unwonted winter-berries from the frost he shields. 
 Sand sown by him, &c. 
 
 Glory be to the father, &c. 
 Sand sown by him, &c. 
 
 In III. Nod. Ana. — God's glory, St. Mungo, and smile 
 ever bright, 
 Have clothed thee in robes of celestial light. 
 
 Ps. — When I called, &c. 
 
 Ana. — With the shield of Christ's strength stands for ever 
 protected, 
 The humble St. Mungo, our bishop elected. 
 
 Ps. — My words do thou hear, &c. 
 
 A. — how great is the worth, and how glorious the 
 fame ! 
 Throughout all the earth how precious the 
 name ! 
 
 Ps. — Lord, the Lord, &c. 
 Vs. — The Lord hath guided the righteous. 
 
 Led. IV. — Then, on a certain day, St. Serf collected 
 reapers to gather in his harvest ; but his cook had died 
 on the day before. At the instigation of his disciples, he 
 commanded the blessed Kentigern either to prepare food 
 for the reapers, or to restore the dead cook to life. And 
 when Kentigern was praying, an angel appeared to him 
 and said, " God on hearing thy prayers has raised up the 
 
6 ST. KENTIGERN. 
 
 cook." When this had been done, by the counsel of the 
 same angel, he departed from his master. 
 
 E. — A cruel chief to Christ's flock alms denies, 
 But to our bishop's barns his harvest hies ; 
 
 Vs. — Christ bids ; and Clyde's obedient waters rise. 
 And to our bishop's barns, &c. 
 
 Led. V. — But when the blessed Kentigern reached the 
 river which is called the Forth, and was crossing it by a 
 ford, seeing his master in pursuit of him he besought God 
 to make the water impassable to his said master ; and 
 straightway by the return of the marine tide it became 
 impassable. St. Serf, unable to advance, blessed his 
 disciple and returned. 
 
 E. — The pangs of gout the tyrant's limbs afflict, 
 
 Who with his dastard foot God's servant kicked ; 
 
 Vs. — Posterity can still the limping wretch depict. 
 The pangs of gout, &c. 
 
 Led. VI. — On the same night in which he departed 
 from St. Serf he was lodged in the house of Fergus, an 
 old man who had been informed by revelation that in the 
 presence of the holy Kentigern he should pass away from 
 the world. And when he was dead, the blessed Kentigern, 
 by the counsel of angels, laid his body on a small waggon, 
 to which he yoked unbroken oxen, with no one to guide 
 them ; and so, following the waggon, he arrived at a place 
 which is called Glasgow, where he buried the body, and 
 where, serving God, he by divine revelation took up his 
 abode. 
 
 E. — A bloody man was blind, king Melchom bight, 
 To whom our bishop's prayer restored the light ; 
 
 Vs. — And with its chief was Wales to Christ won by 
 the sight. 
 
 To whom our bishop's prayer, &c. 
 
ST. KENTIGERN. 7 
 
 Glory to the Father, &c. 
 
 To whom our bishop's prayer, &c. 
 
 In III. N~oct. Ana. — Now rests, in mansions blest, with 
 Christ, for ever, 
 Our wise and pious saint, who knew sin never. 
 
 Ps. — Lord, who, &c. 
 
 A. — 'Now on his holy head, with jewels bright, 
 The crown proclaims him victor in the fight. 
 
 Ps. — Lord, in thy strength, &c. 
 
 A . — Earth, which in all things, her great Lord obeys, 
 A noble fane for Kentigern doth raise. 
 
 Ps. — The earth is the Lord's, &c. 
 
 Vs. — The righteous as a palm-tree, &c. 
 
 Led. VII. — According to Matthew. — At that time Jesus 
 spake to his disciples this parable : A certain man travel- 
 ling to a far country, called his servants, &c. From the 
 history of St. Kentigern. — It happened that the queen of 
 Caidzow was ill-reported of concerning the love of a certain 
 soldier whom the king took out with him to hunt. When 
 he was asleep, from his pocket the king drew out a ring 
 which the queen had given him, and threw it into a river 
 which is called the Clyde. On his return home, the king 
 demanded the ring from the queen, threatening her with 
 death unless she restored it. She sent a servant to the 
 soldier, but did not obtain the ring. Then immediately, 
 by a messenger, she communicated the whole affair to the 
 blessed Kentigern, promising that she would do suitable 
 pennance. And St. Kentigern, piously commiserating the 
 said queen, sent one of his people to the river with a 
 hook to fish, and enjoined that the first fish which was 
 taken should be brought to him alive. This was done 
 accordingly ; and the saint, having extracted the ring from 
 the mouth of the fish, transmitted it to the queen, who 
 restored it to the king, and thus escaped death. 
 
8 ST. KENTIGERN. 
 
 R. — The contrite queen feels, of her fault, the sting, 
 The bishop, by a fish, restores the ring ; 
 
 Vs. — From infamy escapes the wondering king. 
 The bishop, by a fish, &c. 
 
 Led. VIII. — And when the blessed Kentigern, at the 
 command of an angel, returned from Wales to Glasgow, 
 leaving behind him in Wales his disciple St. Asaph to 
 govern his church, king Eedrath of Glasgow met him 
 with a prodigious multitude of chiefs and people ; and 
 while he preached to them the word of God he was seen 
 by only a small part of the people, and his sermon was 
 not heard at all. Wherefore, by the divine power, the 
 earth upon which he stood raised itself up into a little hill, 
 so that he was seen, and his preaching heard, by all the 
 people. At the spot where this happened, close by Glas- 
 gow, a beautiful chapel was dedicated to his honour. But 
 the arrival of Kentigern at Glasgow from Wales having 
 been noised abroad, St. Columba the abbot came to the 
 stream which is called Malyndinor, earnestly desiring to 
 enjoy the blessing and the conversation of so great and so 
 holy a bishop. And before they met, St. Columba saw 
 angels fluttering round about him, and a shining dove 
 descending upon him, and a golden crown on his head. 
 
 JR. — St. Colm greets Kentigern, and on his friend, 
 Beholds, from heaven, a brilliant light descend ; 
 
 Vs. — And angels o'er his head a lustrous crown extend. 
 
 Led. IX. — After they had met, they alternately gave 
 devout thanks to God. But during their retirement, the 
 companions of St. Columba demanded a wether from the 
 flock of St. Kentigern ; and afterwards, a wether which 
 had been killed and beheaded, ran about among the sheep. 
 And while they were wondering and gazing, it was con- 
 verted into a stone. — So great was the fervour of St. 
 Kentigern's devotion that, sometimes when he was cele- 
 brating mass, a snowy pigeon appeared above his head 
 
ST. K.ENTIGE11N. 9 
 
 like a luminous cloud ; and when he was chaunting the 
 " sursum corda," his body was lifted up from the ground 
 into the air. Such moreover was the austerity of his life 
 that, beneath his bishop's habit, he used mail and hair- 
 cloth ; and frequently he stood upon a stone in cold water 
 till he read through the psalter, before he met with his 
 brethren in the church at matins. Finally, in a holy old 
 age and full of days, St. Kentigern, on the Ides of Jan- 
 uary, passed away to Christ in the heavens after having 
 served him faithfully on the earth. 
 
 R. — Of life, nine score and five years he had ended, 
 Before, to God, from Glasgow, he ascended. 
 
 Vs. — And now above the starry spheres, in rest and bliss 
 the saint appears. 
 
 Of life, nine score, &c. 
 Glory be to the father, &c. 
 Of life, nine score, &c. 
 
 Ps. — We praise thee, God, &c. 
 
 Vs. — Pray for us, &c. 
 
 i?. — That we may be worthy, &c. 
 
 At Lauds. Ana. — He seeks, of Peter's life, the seven 
 places, 
 While an aerial bell his journey traces. 
 
 Ps. — The Lord hath reigned, &c. 
 
 A. — Nor snow might ever drench the bishop's pall, 
 Nor tempest's fury on the saint's head fall. 
 
 Ps. — Eejoice ye, &c. 
 
 A. — To thee, wild beasts, to thee, the fowls of heaven, 
 Blest Mungo, willingly themselves have given ! 
 
 Ps. — God, my God, &c. 
 
 A. — The headless wether, which but now had ranged 
 With grazing flocks, lo, to a stone is changed ! 
 Ps. — Bless ye, &e. 
 
10 ST. KENTIGERN. 
 
 A . — The temple was order'd to be thrown down ; 
 But, by mute lips spoken, of God the frown 
 Prohibited ; wherefore 'tis ours to raise, 
 In our worship, to Thee, the greater praise. 
 
 Ps. — Praise ye the Lord, &c. 
 
 Cpm. — Behold a great priest. 
 
 Hymn. — Christ, of martyrs, glorious King, 
 
 The world's life, of grace the spring, 
 
 Who Kentigern, by saintly merit, 
 
 Hast raised thy kingdom to inherit ! 
 
 He is of bishops first and best, 
 
 Scotia's honour, Britain's rest ; 
 
 His flock's delight, his country's praise, 
 
 A torch which flashes star-like rays ; 
 
 Of Glasgow, ornament and pride, 
 
 To Christ true, let what might betide ; 
 
 A pastor just and prudent found, 
 
 For countless miracles renowned ; 
 
 His life, in toils and perils pass'd, 
 
 A martyrdom from first to last ; 
 
 Oft breast-deep in the ice-cold river, 
 
 Throughout the live-long night he'd shiver, 
 
 King David's psalms devoutly singing, 
 
 Till the matin bell was ringing ; 
 
 And oft his fasts, in maceration, 
 
 Of full four days the prolongation, 
 
 When, if his flesh its strength renew'd, 
 
 Hair-cloth and mail the fire subdued. 
 
 Meanwhile angels came to cheer him, 
 
 Whisp'ring God and help were near him. 
 
 Oh Christ ! the health of all the earth, 
 
 Who hast a servant of such worth, 
 
 In glory, for thyself, ordain'd, — 
 
 By us, through him, be life obtain'd. 
 
 To God the Father, God the Son, 
 
 And God the Spirit, three in one, 
 
ST. KENTIGERN. 11 
 
 Be highest glory ever given 
 
 By all on earth, and all on heaven. — Amen. 
 
 Vs. — The righteous shall flourish, &c. 
 
 Ana. — Confessor blest ! flower of thy name, 
 Fair Lothian's torch, of ardent flame. 
 Thou mightiest in works divine, 
 Be to thy subjects still benign, 
 And to the wretched, meek and gracious ; 
 Mungo, teacher great and precious ! 
 
 Ps. — Blessed is the Lord, &c. 
 
 Prayer as above. Then follows a solemn commemoration 
 of the octave of the Epiphany, and of St. Hilary, and the 
 holy virgin Mary. Afterwards, at Primes, 
 
 Ana. — He seeks, of Peter's life, &c. 
 
 At Tierce, and the other hours, are said Cpa., Ra., et 
 Vs., from the " commune" of a confessor and bishop. The 
 other Antiphonae out of Lauds. — At second vespers ; 
 
 Ana. — He seeks, of Peter's life, &c. 
 Cpm. — Blessing, &c. 
 
 R. — Sudden, the milky curd, transformed to stone ; 
 Its nature changed, retains its shape alone. 
 
 Vs. — The stream the name preserves till time be gone. 
 Its nature changed, &c. 
 
 Glory to the Father, &c. 
 Its nature changed, &c. 
 
 Hymn. — Christ, of martyrs, glorious king, &c. 
 
 Vs. — The righteous shall flourish, &c. 
 
 Ana. — Bright morning star, in heaven glowing, 
 Life from thy flashing pinions flowing, 
 
12 ST. KENTIGERN. 
 
 Through thee, o'er Glasgow, sits presiding 
 
 A saint, its children meekly guiding. 
 
 Both good is he and great in power ; 
 
 rose, of flowers the fairest flower ! 
 
 To us, offenders, lost in night, 
 
 Shew thou the path of truth and right ; 
 
 And guide us home by thine own heavenly light. 
 
 Ps. — My soul doth magnify, &c. 
 Oratio, ut supra. 
 
OF ST. TIIEXEW, 
 Pttnra, Slothtr jrf tire blessed §isbo| luntigcrn, 
 
 Oratio. — God, who hast Avilled that, by interposition 
 of divine grace, the blessed Kentigern shoidd be born of 
 the blessed Thenew, grant, in thy mercy, that they who 
 worship her with sincere minds, may be able to be freed 
 from the perils of hell. Through our Lord, &c. 
 
 At Matins. — Lectio I. — In Lothian, which is a part of 
 North Britain, a certain King had a certain daughter, 
 Thenew by name, born in wedlock, of the christian faith, 
 but not yet regenerated in the font of baptism; who, in her 
 whole heart, mouth, and mind, was free from every stain 
 of lust and the flesh; although, as is to be piously believed, 
 divine providence fell out in fact otherwise than she 
 intended. On account of which things, she suffered cruel 
 and outrageous torments in pursuance of a sentence to 
 that effect pronounced by her relatives, and endured very 
 many reproaches which it will be proper to recount. 
 
 Lee. II. — For when a certain handsome youth, Ewen, 
 son of the king of Cumbria, descended from the noblest 
 stock of the Britons, solicited her in marriage, grudging 
 no sacrifice for the sake of the nuptials, she could by no 
 means be persuaded to the love of any one. And by how 
 much the more she repelled the love of the King's son, by 
 
14 ST. TIIENEW. 
 
 so much the more fervidly did he burn in the love of her; 
 and by all methods and behaviour, (paternal admonitions 
 also being meanwhile variously applied), he assiduously 
 endeavoured to change her mind. 
 
 Lee. III. — But the king, when. he found himself un- 
 able, by whatsoever gentle speeches, to allure her to the 
 contraction of such a marriage, inflamed with rage, broke 
 forth into words after the manner following : — " I say 
 that I will either make thee consent to a marriage of 
 this sort ; or, by delivering thee to the swine-herds, I will 
 give thee up to perpetual prostitution." But she, con- 
 tinuing firm in her purpose, assumed the occupation of a 
 swine-herd ; and having relinquished the princely pleasures 
 of the royal palace, voluntarily sought sanctuary with 
 swine. 
 
 Lee. IV. — And a swine-herd who secretly professed 
 the christian faith entertained her as well as he could, 
 not only doing honour to herself but commending her 
 chastity above all things ; and he boldly declared to her 
 that she had the authority of the doctors of Christ for the 
 preservation of the same. But the king's son aforesaid, 
 hearing that she had been utterly scorned on account of 
 his love, was grieved ; because he had loved her extremely, 
 with a blind love. 
 
 Lee. V. — And while he was musing, he had sent to 
 her a certain little woman, (if haply Thenew, now plunged 
 in misery and distress, might the more easily be won to 
 his love) ; but these things also were done to no purpose. 
 Meanwhile as she was tarrying in solitude among the 
 swine-herds, a certain beardless young man clothed in 
 virgin's apparel, who was wont without suspicion of guile 
 to inspect her father's fields, violated her in his female 
 dress, and impregnated her in spite of her utmost re- 
 sistance. 
 
 Lee. VI. — And she, constant to her former purpose, 
 
ST. TIIENEW. 15 
 
 dared not divulge to any one the issue of the affair ; but 
 to her father, nevertheless, it was communicated that she 
 had become pregnant. Then, in his zeal for justice, he 
 along with his nobles, adjudged her to be a strumpet and 
 a deceitful transgressor of the paternal law ; and they 
 condemned her to be stoned to death. At length she was 
 delivered to executioners, who set her, in a cart, on the 
 top of a mountain. 
 
 Lee. VII. — Any one hurled thence on the stones as 
 they rushed furiously down, was devoted to a direful 
 death. But she, trusting in the Lord, because though 
 her body had been defiled her mind had always remained 
 clear and steadfast towards God, and so continuing resolute 
 in her purpose, the executioners cruelly precipitated the 
 cart from the summit of the steep rock ; but while it 
 plunged violently down, the young woman remained safe 
 and unhurt. Miracles, moreover, one after another, were 
 done to the praise of God ; for the overturned cart was 
 fixed deep in the earth, and being forthwith drawn out, a 
 beautifully limpid fountain sprang up, and even at this 
 very day, has not ceased to flow ; the prominent portions 
 also of the cart, of their own accord, perforated the hardest 
 stones, leaving a perpetual mark. 
 
 Lee. VIII. — The king, the father of the young woman, 
 was made acquainted with the premises ; but being en- 
 raged, he affirmed that these things could be done by 
 magic, to the end that she should not suffer punishment ; 
 and he commanded her to be put to death. They led her 
 accordingly to the neighbouring sea, and to the port which, 
 by the vulgar, is called Aberlady, where the greatest mul- 
 titude of fishes is wont to be caught ; and many, both men 
 and women, were in attendance on her, who bewailed her, 
 saying, " What has the king's daughter deserved that she 
 should undergo so many sentences of death ? For it is 
 cruelty in the king, rather than justice, to execute ven- 
 geance twice on the same person." But she, patiently 
 
10 ST. TIIENEW. 
 
 listening to all these things, was not afraid to undergo 
 death, for the name of Christ. 
 
 Lee. IX. — Then she was sent away in a shallop made 
 of pitch and osiers, and covered with hides ; altogether 
 destitute of rudder, sail, or rower ; to be straightway 
 swallowed up by the dreadful and unfathomed ocean. 
 But, upheld by the divine support, she was wafted to the 
 island of May ; and thence, at the pleasure of Him who 
 rules and governs all things, — tossed by the waves of the 
 sea, — sustained by a prodigious attendant shoal of fishes, 
 — against the stream, moreover, which is worthy of great 
 admiration, — she was conducted in safety to Culross, where 
 from her own bowels she brought forth into the world her 
 son, a holy man, and most strictly devoted to God, the 
 blessed Kentigern ; and both of them were, by the blessed 
 Servanus, an eminently devout man, regenerated with 
 water in the font of baptism. The Messed Thenew ac- 
 cordingly, all the days of the years during which she 
 lived, followed her son Kentigern in a holy and blessed 
 course of living. Nor was her place of abode far from 
 him in Glasgow, where she enjoyed frequent converse 
 with her said son. And it is not to be doubted that, 
 since while she was alive she was not undistinguished by 
 miracles, she was, after many years spent in holiness of 
 life, translated to the eternal heavens, and along with her 
 said son Kentigern, reigns there with our Lord Jesus 
 Christ, to whom is honour for ever. She was honourably 
 interred in the illustrious city of Glasgow. 
 
fcju Bin 
 
 Which is celebrated on the feast of St. Kentigem, without 
 his diocese, 
 
 AT MASS, 
 
 On the day after the octave of the Epiphany. 
 
 Introit. — The Lord hath established for him a covenant, 
 of peace and made him a prince ; that the dignity of the 
 priesthood may be his for ever. 
 
 Prayer. — God, who hast marvellously designated the 
 blessed Kentigern, thy confessor and bishop, to be at 
 once a teacher and a ruler of thy church, grant, we be- 
 seech Thee, that we may always enjoy the suffrages of 
 him whose venerable festival we are now celebrating. 
 Through the Lord, &c. 
 
 Epistle. — Behold, a great priest, who in his own days 
 pleased the Lord, and was found righteous ; and in a 
 time of wrath was made a reconciliation. There has not 
 been found one like him who hath kept the law of the 
 Highest : &c, as in Ecclus. xliv. 
 
 Gradual. — The Lord hath sworn, and it will not repent 
 him ; thou art a priest for ever after the order of Mel- 
 chisidech. Alleluia. 
 
 Verse. — The Lord hath loved him, and adorned him ; 
 He hath put upon him a stole of glory. Alleluia. 
 
18 ST. KENTIGEHN. 
 
 Sequence. — Sing, Sion, sing, with plaudits ringing, 
 Heart, voice, and hand together bringing, 
 Holy anthems loudly singing, 
 
 St. Mungo's praise proclaim ! 
 
 Free be to-day from every sorrow, 
 Care and grief wait for to-morrow, 
 Peace and refuge while we borrow, 
 Through his glorious name. 
 
 By birth the noblest of his nation, 
 In font plunged of regeneration, 
 Unschool'd, yet bless'd with education, 
 St. Serf's disciple dear. 
 
 Star of clerks, bright light bestowing, 
 Virtue's guide, the right way shewing, 
 Torch of Britons, always glowing 
 Peerlessly broad and clear. 
 
 Not faint nor dim his fire from heaven, 
 By its bright rays the clouds were riven, 
 And glorious light to earth was given ;— 
 It flash'd both wide and far. 
 
 Nor with him was life divided ; 
 God alone his being guided ; 
 Plan, motive, practice, — all decided, — 
 God was his polar star. 
 
 Fevers and famine Mungo banish'd, 
 Pestilence before him vanish'd ; 
 With righteousness were those replenish'd, 
 Who own'd our prelate's sway. 
 
 Its song, the mangled robin, trilling, — 
 The once-dead cook his tasks fulfilling, — 
 The headless ram, quick after killing, — 
 All grace this festive day. 
 
ST. KENTIGEEN. .19 
 
 The fire that should hav« flash'd out nightly, 
 "When quench' d, the frozen twig lit brightly ; 
 And oxen, all untamed, drew lightly 
 To Glasgow, Fergus' bier ! 
 
 Wolf and stag, in one team going, 
 Virgin soil prepared for sowing ; 
 Sand, as seed, for autumn's mowing, 
 Gave finest wheat's ripe ear. 
 
 The tide o'erflows its wonted measure, 
 And floats away the niggard's treasure ; 
 The miller, stealing at his pleasure, 
 A miracle made grey ! 
 
 A queen her faithlessness repented ; 
 Her injured husband soon relented, 
 When the fish his ring presented, 
 In anger thrown away. 
 
 thou, in mighty works exceeding, 
 Through Christ, thy chosen saviour, pleading, 
 Cause that our steps may still be speeding 
 Upward to His rest. 
 
 Pastor faithful, prelate holy, 
 Guide from heaven, meek and lowly, 
 Us, who tread thy path so slowly, 
 Lead to mansions blest ! 
 
 Offertory. — My truth and my mercy are with him ; 
 and in my name his horn shall be exalted. 
 
 Secret. — We beseech thy majesty, Lord, sanctify 
 this offering, presented in honour of thy most holy bishop 
 Kentigern ; that it may be acceptable to Thee, and profit- 
 able for us. Through the Lord, &c. 
 
20 ST. KENTIGERN. 
 
 Commemoration. — Blessed is that servant, whom, when 
 the Lord shall come, he shall find watching ; I say unto 
 you, that he will set him over all his goods. 
 
 Post-communion. — We, celebrating the mysteries which, 
 on the feast of thy most holy bishop Kentigern, we have 
 offered to thy Majesty, humbly pray Thee, Lord, that 
 through him we may, along with him, enjoy the grace of 
 thy heavenly abode. Through the Lord, &c. 
 
OF ST. SERVANUS 
 
 Prayer. — God, who, for the salvation of the human 
 race, hast made the blessed Servanus illustrious by won- 
 derful miracles, we beseech thee that, through his benignant 
 intercession, the chains of our sins being loosed, thou 
 wouldst bestow upon us the heavenly kingdom. Through 
 the Lord, &c. 
 
 Led. I. — Servanus, who had derived his origin from 
 the nation of the Scotch, lived under the rite and form of 
 the primitive church till the arrival of the blessed father 
 Palladius the bishop, who had been sent by the blessed 
 Pope Celestine for the purpose of converting the nation 
 of the Scotch, and who found the holy Servanus there. 
 And because he was not equal, singly, to dispense the 
 pastoral mysteries to so great a nation, he appointed the 
 blessed Servanus his suffragan for the whole nation of the 
 Scotch, after he had been sufficiently imbued with ecclesi- 
 astical learning, and ordained by himself as a bishop, that 
 he might labour along with him in the Lord's vineyard. 
 But do thou, &c. 
 
 Led. //.—When St. Servanus therefore, applying him- 
 self to the work of the gospel, Avas going round home- 
 
22 ST. SEKVAXUS. 
 
 steads, castles, and villages, and was sowing the seed of 
 the Lord's word, it happened that he and his clergy on a 
 certain night were lodged with a certain poor man ; who, 
 ascribing unmeasured praises to God for guests so dis- 
 tinguished, killed his one only pig as their food for the 
 refection of the holy men. The holy Servanus therefore, 
 moved with piety, restored the pig which the poor man 
 had killed for the refection of his companions ; and through 
 the merits of the holy Servanus the poor man found it 
 now alive in its sty. And thus, after refreshing one 
 another as host and guest alternately, the most holy 
 father dismissed the poor man in peace. 
 
 He also turned water into wine, and gave it to a certain 
 sick monk to drink ; from which draught he straightway 
 received health. 
 
 Led. III. — Once upon a time the devil tempted the 
 blessed Servanus with divers questions in the cave of 
 Dysart; but, confounded by the divine virtue, he went 
 away ; and from that day the said demon has appeared 
 to no one in that cave. The place, however, is even now 
 deemed famous in honoiar of St. Servanus. The devil, 
 seeing from these things, that he oould prevail in no wise 
 against the holy man, endeavoured to ds serious mischief 
 where that was within his power. He therefore entered 
 into a certain miserable man, and bestowed upon him so 
 prodigious an appetite that he could not by any means be 
 satisfied. But Servanus put his own thumb into the 
 man's mouth, and the devil, terrified and roaring horribly, 
 set him free. But do thou, &c 
 
 Lects. IV., V., and VI., for the octave of St. John 
 the Baptist. 
 
 Led. VII. — Moreover a certain very poor woman, as 
 if she had become mad, besought the holy Servanus that, 
 
ST. SERVANUS. 23 
 
 by his prayers, he would restore to life her two infants 
 whom she had thrown down dead at his feet. And he, 
 moved with piety and mercy, in his compassion poured 
 out prayers to the Lord ; and restored the two dead 
 children to their former life. 
 
 Led. VIII. — But a certain robber, in the night time, 
 stole a certain sheep, which had been domesticated in the 
 house of the said St. Servanus ; he killed it also, and ate 
 it. And by and by, while diligent search was made 
 about this occurrence, the suspected robber hastened to 
 the holy man ; and wishing to justify himself on the 
 crozier, swore a great oath that, of this wickedness, he 
 was free, innocent, and clear. A wonderful thing ; this, 
 which could not be brought to light by human judgments, 
 that sheep which had just been eaten spoke vocally out 
 by bleating in the thief's throat. Whereupon the robber, 
 confounded, prostrated himself on the earth, miserably 
 imploring forgiveness ; and the holy man besought the 
 Lord for him. But do thou, &c. 
 
 *» 
 
 Led. IX. — A huge and horrible dragon, in a place 
 which is called Dunning, inflicted a most grievous slaugh- 
 ter on the people and the flocks. The saint approached 
 him alone, armed with the mail of faith, and striking him 
 with the head of his crozier, slew that terrible dragon ; 
 in memory of which miracle that valley is called the 
 valley of the dragon. 
 
 He also made three blind men, three lame, and three 
 deaf, who had come to him out of the highlands for the 
 recovery of health, to bathe thrice in water which he 
 had blessed ; and when they came out thence, they were 
 all, through the merits of the most holy man, restored to 
 health. 
 
 There is also another St. Servanus, an Israelite by 
 
24 ST. SERVANUS. 
 
 nation, who in the time of the blessed Adamnanus the 
 Abbot, was distinguished, in the island of Portmoak, by- 
 many miracles, as the things done by him are more 
 lucidly embraced in his life. But do thou, &c. 
 
OF ST. COLUMBA, 
 
 At Vespers. Ana. — Father Columba, knowing the 
 nature of the conflict wherein he was engaged, and 
 endowed with christian virtue, vanquished crowds of 
 demons. 
 
 Ps. — Let children praise, &c. 
 
 A. — And while he was pouring forth prayers for the 
 people at mass, a ball of fire appeared upon his head. 
 
 Ps. — Give praises, &c. 
 
 A. — A man of angelical life, he was comforted by a 
 frequent intercourse with angels. 
 
 Ps. — Praise, my soul, &c. 
 
 A. — The blessed man, contemplating divine things, 
 saw the souls of saints penetrate the secrets of heaven. 
 
 Ps. — Give praises, &c. 
 
 A . — Aware of the end of his own conflict, and ready 
 to receive the reward of his labours, he gladdened his 
 brethren in their sadness with the hope of the victory 
 which awaited them. 
 
 Ps. — Praise, Jerusalem, &c. 
 
26 ST. COLUMBA. 
 
 But where he is not the patron, one antiplwn, fyc, viz . 
 Father Columba, &c. 
 
 Cpm. — The righteous his own heart, &c. 
 
 E. — holy Colm, now for thy children pray, 
 That worthily they keep thy festal day ; 
 
 V. — -Pardon'd their past, and blest their future, way. 
 That worthily, &c. 
 
 Hymn. — Let our assembly raise, 
 
 For holy Colm, due praise ; 
 
 To whom the heart devout 
 
 Meet prayer still pours out. 
 
 Whose birth, of regal race, 
 
 The emerald isle did grace, 
 
 And who, from childhood's dawn, 
 
 Still heavenward was drawn. 
 
 Like Abram, God's love deeming 
 
 More than earth's pompous seeming, 
 
 When duty bade him roam, 
 
 He left both friends and home. 
 
 Of Christ, the word and way, 
 
 He strove still to obey ; 
 
 Wrought miracles divine, 
 
 And water changed to wine. 
 
 While yet in boyhood's flower, 
 
 Endow'd with heavenly power, 
 
 Life to the dead he gave, 
 
 And spoil'd the greedy grave. 
 
 He made the gushing rill 
 
 Forth from the rock distil, 
 
 To cleanse, from sin's foul stain, 
 
 Him who was born again. 
 
 The sacred cross his sign, — 
 
 He spread the faith divine, 
 
 Diseases many heal'd, 
 
 And death-closed eyes unseal'd. 
 
ST. COLUMBA. 27 
 
 He made the blind to see, 
 And crippled limbs set free ; 
 The deaf, by his help, heard ; 
 The dumb spake at his word. 
 May his merits and protection 
 Secure our souls' election, 
 That in heaven we may rest, 
 With eternal glory blest. 
 
 Ps. — Grant us, Father, &c. 
 
 V. — To the islands far away has thy name been 
 published. 
 
 R. — And thou art beloved in thy peace. 
 
 A. — happy Columba, an advocate for the needy, 
 cleanse us from our grievous faults, — us, who are afflicted 
 by our offences against heaven, and crushed by trouble ; 
 and be thou our strongest tower. 
 
 Ps. — My soul doth magnify, &c. 
 
 Oratio. — Breathe into our hearts, Lord, we beseech 
 thee, the desire of heavenly glory ; and grant that on our 
 right hands we may carry thither the maniples of righte- 
 ousness ; where with thee, as a golden star, the holy 
 Abbot Columba shines. Through the Lord. 
 
 At Matins. Inv. — Come ye, and to the Lord let us sing 
 
 praises ; 
 To Him, in heaven, Columba glad strains raises. 
 
 Ps. — Come ye, &c. 
 
 Hymn. — Beneath night's sable shroud, 
 Let us, with voices loud, 
 St. Colm's feast celebrate, — 
 St. Colm's, the good and great ; 
 Who, sprung of royal blood, 
 From childhood lust withstood, 
 All earthly things despising, 
 
28 ST. COLUMBA. 
 
 And always heavenward rising. 
 He many a wonder wrought ; 
 Health to the sick he brought, 
 The unknown future read, 
 And life gave to the dead. 
 He hush'd war's wild affray, 
 He saw heaven's bright array ; 
 And what, in words, he taught, 
 His life to action brought. 
 For seven years he guided 
 Those isles where he presided, 
 Supreme in either sphere — 
 Both king and clergy here. 
 Of monks the holiest, 
 St. Colm, hear our behest ! 
 Defend, and give us peace, 
 When this vex'd life shall cease ! 
 
 Grant, Father, &c. 
 
 In the first Noct. A. — Of the holy Columba, while he 
 was yet unborn, the merits were predicted. 
 
 Ps. — Happy is the man, &c. 
 
 ■ A . — Descended from royal parents, Columba was called 
 by heaven. 
 
 Ps. — Why have the heathen raged, &c. 
 
 A. — Being a docile boy, the instruction in which he 
 excelled, speedily bore its fruit. 
 
 Ps. — Lord, how, &c. 
 V. — The Lord loved him. 
 
 Led. I. — The holy father Columba, descended of noble 
 parentage, a man of venerable life and of happy memory, 
 was a father and a founder of monasteries. He, being 
 from boyhood devoted to christian discipline and to the 
 
ST. C0LUM15A. 29 
 
 study of wisdom, by the blessing of God preserved the 
 integrity of his body and the purity of his soul. 
 
 Rm. — Before he was born, a minister of the church 
 militant predicted his birth. A doctor of future renown. 
 
 V. — While still enclosed in his mother's womb, he is 
 foretold by an angel. 
 
 Led. II — At a certain time the infant was presented 
 to a blessed man, for the purpose of being baptized. And 
 when there was no water, the holy man, turning aside to 
 the next bank, prayed; from which the water gushing 
 out immediately flowed, and in it he forthwith baptized 
 the infant. 
 
 R. — "While the holy boy was still lying in the cradle, 
 his face shone with the splendour of a celestial globe. 
 
 V. — That the grace of a future soldier of heaven might 
 be demonstrated by a heavenly sign. His face shone, &c. 
 
 Led. III. — And so when the holy man began to be in 
 danger at sea, and the whole body of the ship, greatly 
 shaken, was borne along by the waves ; and the sailors 
 said to the blessed man, " Pray for us, lest we perish ;" 
 when he had prayed there was made a great calm, and 
 the tempest ceased. 
 
 R. — Of father Columba the merits are demonstrated 
 by signs ; for he foresaw coming events, he converted 
 idolaters by the virtue of miracles, and he destroyed the 
 abominations of demons by holy preaching. 
 
 V. — He was a founder and a teacher of monks. 
 
 And he destroyed, &c. 
 
 In II. Nod. An. — By the virtue of his benediction, 
 he changed the fruits of a tree from bitter to sweet. 
 
 Pa. — When I called, &c. 
 
30 ST. COLUMBA. 
 
 A. — Compassionating a poor man he gave him seed, 
 which long before the usual time was ready for harvest. 
 
 Ps. — My words, &c. 
 
 A. — A certain virgin, sprinkled by the holy man with 
 water which he had blessed, was restored to perfect 
 health. 
 
 Ps. — Lord, the Lord, &c. 
 
 V. — He hath led the righteous, &c. 
 
 Led. IV. — On a certain occasion the man of God 
 came to visit the king Brudeus ; but it happened that, 
 on his arrival, the king himself did not open the gates. 
 Then the man of God, approaching the doors, made the 
 sign of the Lord's cross, and knocked at the door with 
 his hand. And forthwith the gates were opened, and the 
 saint entered along with his attendants. 
 
 R. — worshipful merit of Columba who, praying to 
 the Lord, changed water from the rock into wine. 
 
 V. — At the sacrifice of the lamb on the altar. 
 
 Changed water, &c. 
 
 Led. V. — There was a certain apple-tree close by the 
 monastery, of which the inhabitants of the place com- 
 plained that its fruit was excessively bitter. On a certain 
 day the saint drew near and blessed it ; and immediately 
 all the apples of the same tree were changed to a won- 
 derful sweetness. 
 
 R. — He foresaw a deadly pestilence, which he pre- 
 vented by sending blessed bread to the people. 
 
 V. — From a pestilential death he freed both men and 
 cattle. 
 
 By sending, &c. 
 
ST. COLUMBA. 31 
 
 Led. VI. — And when the man of God had applied 
 himself to the visiting of his brethren, it happened by 
 chance that when he was approaching a church, the keys 
 of the Oratory could not be found. Then the saint said, 
 " The Lord is able, without keys, to open his own house." 
 And the bolts having, at this word, been turned back, 
 the gate opened of its own accord. 
 
 H. — When a poor man asked alms of the blessed man, 
 he prepares with his holy hand a stake by which all things 
 are provided for the poor man. 
 
 V. — The stake having been set up by itself, not as 
 yet consumed by fire. 
 
 All things are provided, &c. 
 
 In III. JSfoct. An. — At the sign of the holy cross, the 
 gates of the mansion were opened, of their own accord, 
 to the blessed man. 
 
 Ps. — Lord, we beseech, &c. 
 
 A . — After lying long under the water, a writing of the 
 blessed father was found uninjured. 
 
 Ps. — Lord, in thy strength, &c. 
 
 A. — By the blessing of father Columba, fire relinquished 
 its natural force. 
 
 V. — The righteous as a palm tree, &c. 
 
 According to Luke od. — At that time Jesus said to his 
 disciples, no man lighteth a candle and putteth it in a 
 secret place, &c. 
 
 Led. VII. — When the blessed Columba was staying 
 in the island of Iona, on a certain day his holy face shone 
 with a marvellous hilarity. Therefore two men who were 
 standing at the door of his cell, on seeing this, humbly 
 enquired what it meant. To whom he replied : — " It has 
 
32 ST. COLUMBA. 
 
 been revealed to me that in the middle of this next Sunday 
 night, I shall go away to the Lord." 
 
 R. — Of a rustic whom, along with his whole family, 
 the saint baptized, a son dies ; and him he restored to his 
 parents alive. 
 
 V. — Born again in the sacred font, the dead boy is 
 mocked by the pagans. 
 
 And him he restored, &c. 
 
 Led. VIII. — But in the middle of the night as he had 
 foretold, he went alone, before the rest, at the sound of 
 the bell, to the church ; and stooped down in prayer close 
 by the altar. And Diormicius, his servant, following him 
 later at some distance, saw the whole church filled with 
 angelical fight. Then the whole family of monks running 
 up with lamps, when they saw that their father was dying, 
 began to lament. 
 
 R. — A defender of the christian faith not less by words 
 than by miracles, he vanquished enemies, he calmed the 
 winds and tempests of the sea, he cleared up the darkness. 
 
 V. — In the name of Christ, he had power over all 
 things. 
 
 He cleared up, &c. 
 
 Led. IX. — But the holy Columba, ere his soul had yet 
 passed away, beheld with great gladness holy angels 
 coming to meet him. And after he had given his blessing 
 to his brethren, he breathed forth his spirit ; and his ven- 
 erable body, wrapped in clean linen, was with due rever- 
 ence interred. 
 
 R. — In the world, Columba, thy threefold grace was 
 mighty, — in prophecy, miracles, and heavenly intercourse. 
 
 V. — By the virtue of these may we be lifted up to 
 the skies. 
 
ST. COLUMBA. 33 
 
 1". — While he spoke the wind was silent. 
 
 E. — And with his thought he calmed the deep. 
 
 At lauds. A. — By inspiration of the holy spirit, Col- 
 umba, knowing his own death and about to lay down the 
 burden of the flesh, betook himself to the church. 
 
 Ps. — The Lord reigneth, &c. 
 
 A. — Whom, following, his servant saw praying on his 
 bended knees, and the whole church full of celestial light. 
 
 Ps. — Praise ye, &c. 
 
 A. — While he was lying with his head down on the 
 earth, his natural strength having failed, refreshed by the 
 society of angels, his face gleamed with a wonderful 
 heavenly splendour. 
 
 Ps.—O God, my God, &c. 
 
 A. — Then with his hand raised, and lifting up his eyes 
 as well as he could, he blessed his people. 
 
 Ps. — Bless ye, &c. 
 
 A. — And having bidden them farewell, speedily relin- 
 quishing time, he is carried up to heaven. Alleluia. 
 
 Ps. — Praise ye the Lord, &c. 
 
 Cpm. — The righteous, &c. 
 
 Hymn. — Blushing aurora, herald of the light, 
 
 Calls us, rejoicing, forth from drowsy night, 
 To keep, devoutly and with each due rite, 
 The feast of great Columba. 
 
 Humble and meek was he, — of free access, — 
 Of cheerful mien and reverent address. — 
 In birth and state of equal nobleness, — 
 Pure both in soul and body. 
 
34 ST. COLOIBA. 
 
 Columba' s virtues and his merits rare, — 
 Who miracle and vision both did share, — 
 In words to speak, or, writing, to declare, 
 No man is wholly able. 
 
 " Farewell to Erin, my dear native land," — 
 He said, and hasten'd to Britannia's strand ; 
 And there, through Christ, with more than king's 
 command, 
 Both ruled and taught the nation, 
 
 Father and pastor of thy country, hear us ! 
 Let still, through thee, the hope of pardon cheer us; 
 From every stain of fault and error clear us ; 
 hear, and save, Columba ! 
 
 May he from whom forgivenesses flow, 
 On us, wash'd from our guilt, a home bestow ; 
 Commend us and all catholics below, 
 To heaven's king, Columba ! 
 
 Be everlasting praise and glory meet, 
 To Father, Son, and holy Paraclete, — 
 One only sovereign Lord, whose royal seat 
 Is over all, for ever. Amen. 
 
 V. — The righteous shall flourish, &c. 
 
 A. — Columba, who whilst yet on earth, didst always 
 bring seasonable help to those who supplicated thee, now 
 in heaven, possessing all things in triumph, bestow 
 heaven on us. 
 
 Ps. — Blessed, &c. 
 
 At Primes and dllihe other hours, An., De Laud., Cpa., 
 and P., V., from the commune of a confessor and abbot. 
 
 At II. Vespers. A. — Of the holy spirit, &c. 
 
 Cpm. — The righteous, &c. 
 
 P. — In the world, &c. 
 
ST. COLUMBA. 35 
 
 Hymn. — Let our assembly, &c. 
 
 V. — To the islands, &c. 
 
 A. — Columba, hail ! of saints the first in grace, 
 Illustrious islander, of regal race, 
 Of Christ a faithful worshipper, — all hail ! 
 Drive plague away, and o'er our foes prevail. 
 Our ears adapt to offerings of praise, — 
 From vice's, guide us into virtue's, ways. Alleluia. 
 
 Ps. — My soul doth magnify, &c. 
 
 Oratio, ut supra. 
 
OF ST. ASAPH, 
 
 At vespers. Prayer. — God, who hast made thy 
 church illustrious by the glorious miracles of blessed 
 Asaph, thy confessor and bishop, grant to thy servants 
 that, by his intercession, they may happily attain the 
 glory of eternal beatitude. Through our Lord. 
 
 Led. I. — The most reverend prelate Kentigern, after 
 having been regularly and legitimately consecrated by 
 the most holy Pope Gregory, at Rome, easily the city of 
 all cities, returned to Scotland. At that time a most 
 estimable and reverend father, Asaph by name, having 
 been educated from his tender childhood to follow Christ 
 and his most distinguished saints, was endeavouring to 
 attach himself to these above all things. Still he applied 
 his mind to the imitation, beyond the rest, of his most 
 excellent preceptor and by God most beloved, Kentigern, 
 Bishop of Glasgow, who was pre-eminent in doctrine, in 
 his rule of living, and in morals. For this Asaph, conse- 
 crated to God from his early age, in the integrity of his 
 boyhood and mind, leaving parents, patrimony, and what- 
 ever other possessions he had, lavishly bestowed all his 
 said possessions in piously and benevolently ministering 
 to widows, the sick, the blind, and the lame. 
 
ST. ASAHI. ?>( 
 
 Lect. II. — But on a certain night when the severe cold 
 was grievously pinching, and when, from heaven above, 
 the weather with excessive frost was sharply smiting all 
 things below, by the admonition and paternal order, as if 
 to a son, of the most reverend Kentigern his preceptor, 
 the blessed Asaph is sent to the hut of a certain rustic, 
 for the purpose of bringing back fire, with which he 
 might warm his master Kentigern and the servants whom 
 he had with him. When he asked fire however, this 
 rustic sufiiciently wild and imprudent, said to the blessed 
 Asaph, — " Unless you carry away fire for your master in 
 a fold of your cloak, you shall take little or nothing from 
 this." But St. Asaph replied, — " In my cloak and man- 
 tle I will, with the help of God, take fire, that I may the 
 more immediately return to the blessed Kentigern my 
 preceptor, who even now expects me shivering." 
 
 Led. III. — And immediately the rustic, sharply and 
 with a certain violence, threw into the bosom of the 
 blessed Asaph, a heap of burning coals, which he took to 
 St. Kentigern. And the blessed Kentigern said to him, 
 " My son, throw the coals which you carry in your cloak 
 down on the floor ;" when afterwards no sign of fire was 
 apparent on the cloak. But the blessed Kentigern seeing 
 the holiness of the said man, and that the highest grace 
 of God had been implanted in him, as also that he was 
 acceptable to the clergy, and to all the people, by the 
 will of God and the grace of the Holy Ghost, caused him 
 on account of his merits, to be promoted to the dignity of 
 the episcopate. And he committed to the blessed Asaph, 
 the monastery over which long previously he had himself 
 presided in Wales. There, with all clemency and holiness 
 of life, and with other great miracles shewn by him, he 
 accomplished his last days, and there also he was buried. 
 
OF ST. BALDRED, 
 
 §isjwp rob fefessw. 
 
 Orat. — God, who through the contemplative life of 
 the blessed Baldred, thy bishop and confessor, hast con- 
 ferred ineffable grace on thy servants ; grant, we beseech 
 thee, that by his merits and intercessions we may be able 
 to obtain in all things the saving help of thy mercy. 
 Through the Lord, &c. 
 
 Led. I. — The most reverend father and most holy 
 bishop Kentigern having, in the Ides of January, in the 
 hundred and eighty-third year of his age, and in the five 
 hundred and third year of our salvation and of grace, at 
 the city of Glasgow over which he presided, after various 
 and very many miracles divinely shewn by him, been 
 translated to the heavens with the attendance of an 
 angelic choir ; the blessed Baldred who had been a 
 suffragan of the said blessed Kentigern while he was 
 living in the world, flourished in Lothian, a man truly 
 most devout, and one who, renouncing all the pomp of the 
 world and vain care of the same, and following as far as 
 he coidd the divine John, dwelt in solitary deserts and 
 sequestered places, and betook himself to islands of 
 the sea. 
 
ST. BALDItKU. 3'J 
 
 Led. II. — Among which islands of the sea he went to 
 one called the Bass, where he led an indubitably contem- 
 plative and strict life, in which through long courses of 
 time, by contemplating his preceptor, the most blessed 
 Kentigern, and the sanctity of his life in constant medita- 
 tion, he commended him to memory. He did not cease, 
 however, to impress on the secrets of his heart preferably 
 to his other meditations, by vigils and continual prayers, 
 in fasts, tears, and lamentation, the most bitter passion 
 of Christ; insomuch that he rendered himself pleasing 
 and acceptable to God and to men, everywhere throughout 
 the world. 
 
 Led. III. — But moreover in the parochial churches of 
 Aldhame, Cunnynghame, and Prestoune, the government 
 of which he had received from the same most reverend 
 father Kentigern, to whom also by the appointment of 
 God, the care of souls was committed, he by no means 
 allowed the preaching of the faith of Christ to his parish- 
 ioners to be forgotten, but instructed and informed the 
 same with humility and devotion as befitted the ministry 
 of God. And through the divine power, by a word, the 
 sign of the cross only being used, he healed the sick if he 
 found any, and restored them to health. 
 
 Led. IV. — And among other remarkable miracles of 
 his, one sufficiently worthy of memory comes to be 
 recited. A huge rock and naturally lofty, remained fast 
 and immoveable in the middle of the passage between the 
 said island and the nearest land, maintaining itself against 
 the waves of the sea, and very grievously opposing itself 
 to ships and other craft as an impediment by which vessels 
 were wont occasionally to suffer shipwreck. For the sake 
 of which, Baldred, moved by piety, appointed himself to 
 be set on the said rock. When this had been done, that 
 rock at his nod is straightway pulled up, and like a boat 
 impelled by a favourable wind, approached the nearest 
 shore ; and till now it remains there in memory of this 
 
40 ST. BALDRED. 
 
 miracle, and even at this day is called the tomb or the 
 cock-boat of the blessed Baldred. 
 
 Led. V. — But at length, in consequence of the labours 
 and troubles of this most miserable hfe, arriving at such 
 frailty that in order to the better instructing of those 
 whom he had to govern, he appointed them by letter to 
 attend at the church of Aldhame ; where not long after 
 this, in a certain cottage of his parish minister, on the 
 day before the Nones of March, with all patience and 
 alacrity and compunction of heart, while every one around 
 was lamenting the departure of so excellent a pastor out 
 of the frail world from his flock, bidding them farewell 
 with much prayer, he commended his soul to the Lord. 
 
 Lect. VI. — When it had been heard by the foresaid 
 parishioners of the three churches that their most meek 
 and gentle pastor had ascended out of this life to the 
 heavens, they assembled in three bands at the place of 
 the most sweet body of Baldred ; and they by turns on 
 this side and on that with the utmost eagerness demanded 
 the body, and urgently begged that him whom they had 
 for their teacher on earth they might, by shewing him 
 due reverence, have for their pious intercessor in the 
 heavens. When they were unable to agree among them- 
 selves, on the advice of a certain old man they left the 
 body unburied during the night, and all separately betook 
 themselves to prayers, that the glorious God himself 
 would, of his grace send them some sign indicating on 
 which church the body of the holy man should be con- 
 ferred. But when it was morning, a thing not often to be 
 heard of is prepared. The scattered parishioners assem- 
 bling as at first with their bands, found three similar bodies 
 laid out with similar pomp of funereal solemnities; for 
 which miracle they gave thanks with the greatest glad- 
 ness to almighty God and the blessed Baldred; and 
 singing and playing, each parish having lifted up one 
 body with its bier, carried it with all reverence away to 
 
ST. BALDRED. 41 
 
 their own church and placed it honourably there, and to 
 this day the bodies are held in the greatest honour and 
 reverence, and venerated accordingly. 
 
OF ST. CONWAL, 
 
 €mfmsic. 
 
 Prayer. — Enlighten, Lord, we beseech thee, our 
 hearts and our bodies, by the benignant intercession of 
 the blessed Conwal thy confessor, that with sincere mind 
 we may be able to love Thee, the true God. Through 
 our Lord. 
 
 Led. I. — St. Conwal, eminent in the primitive church 
 of the Scotch for marvellous signs and virtues, was a 
 disciple of St. Kentigern. For his father was a king of 
 the Irish, and his mother was sister of a certain prince 
 there. But he, although as the future heir of a kingdom 
 he had been born to a higher prospect, yet preferring the 
 free service of Christ, and admonished by an angelical 
 oracle, abandoned his paternal hearth, and by a won- 
 derful kind of navigation came as far as Scotland. 
 
 Led. II. — For as he stood on the shore, he saw behind 
 him an unstable world from which he had escaped, and 
 before him a boisterous ocean. Turning to the Lord he 
 prayed, saying, — " God, whose right hand lifted up the 
 blessed apostle Peter, that when walking on the billows 
 he was not drowned, command me to be borne, by what- 
 soever means, to the regions beyond the sea." A mar- 
 vellous thing ; — the stone on which the saint was standing, 
 
ST. CONWAL. 43 
 
 as if it had been a light little boat, conveyed the saint 
 safe to the bank of the river Clyde, and there, staying its 
 course, is called the carriage of St. Conwal. 
 
 Led. III. — Therefore by the touch of this same stone, 
 or by washing with its water, as is daily seen even now, 
 many sick men are cured, and cattle besides, with what- 
 ever trouble they may have been afflicted. Then the saint 
 went round the monasteries and cloisters, seeking out a 
 suitable man to whom he might submit himself, for the 
 purpose of being instructed in the discipline of a regular 
 life. For he heard that St. Kentigern the bishop excelled 
 the rest in sanctity, wherefore, going to him, he became 
 his disciple. 
 
 Led. IV. — But lest the distinguished virtues of this 
 blessed man should have too slight a hold on the hearts 
 of the faithful, we will endeavour, on this day's solemnity, 
 to notice some particulars. For a certain man who was 
 deprived of the use of his feet, and whose feet were so 
 curved that they adhered to his hips, eagerly set out from 
 Ireland, whence the blessed man had derived his origin, 
 and before an image of him the poor man persisted through 
 three days' vigils; but in the course of the last vigil, 
 the blessed Conwal seemed to appear to him in a dream, 
 and, touching the crooked limbs with his hand, made 
 them sound. 
 
 Led. V. — A certain woman likewise who was suffering 
 the intolerable torture of calculus, was cured by the inter- 
 cession of the blessed man. A dropsical man, moreover, 
 as also one who was almost consumed by worms, who 
 could be cured by no medical treatment, were both 
 restored to health by the merits of the blessed Conwal. 
 
 Led. VI. — He relieved besides, from their afflictions, 
 persons variously diseased, the infirm of all sorts, and 
 the blind, who came one after another, from every 
 
44 ST. CONWAL. 
 
 quarter on this side and that, seeking the blessed man 
 devoutly. All likewise who were ill or sick, by what- 
 soever malady they might be distressed, had their just 
 wishes accomplished. And this Conwal is worshipped as 
 chief patron at Inchinnan. 
 
OF ST. PALLADIUS, 
 
 §islpp JtnlJ tfrnifessur. 
 
 Oratio. — God, who, for the people of the Scots, had 
 provided the blessed bishop Palladius, at once an apostle 
 and a doctor of the catholic faith, grant us, we beseech 
 thee, that by his intervention we may attain thine in- 
 effable mercy, and through thy mediation enjoy eternal life. 
 Through the Lord. 
 
 i fe i 
 
 Led. I. — The distinguished bishop Palladius sprang, 
 illustrious by birth, from an Egyptian family, in the time 
 of Evagrius the monk, an extremely religious man, who is 
 said to have been a disciple both of Macarius the elder and 
 Macarius the younger. While his juvenile years warred 
 against him, he fought holily and devoutly under the garb 
 and the rule of the religious, through whose instruction and 
 christian regimen he acquired the knowledge necessary 
 for preaching the faith. And he, shortly afterwards, 
 having in consequence of his approved life received a 
 revelation from an angel, said to his fellow-warriors, — 
 " Surely it is fitting, if we be willing to follow him whom 
 we preach, that we openly teach to others those things 
 which we have learned, in honour of him Avho ministers 
 
46 ST. PALLADIUS. 
 
 every one of them to us ; and that we investigate what, 
 relatively to this faith, we less perfectly understand, by 
 faithfully learning from others." 
 
 Led. II. — But by the admonition of the foresaid angel, 
 he came out of Egypt to Home, where, by pope Celestine, 
 he was in the highest degree esteemed and valued ; and 
 on account of the holiness of his life at that time, he was, 
 by the said blessed Celestine, in the grace of the holy 
 spirit, instituted as a bishop. Meanwhile, the blessed 
 Celestine, animated with a zeal of God, strengthened by 
 divine support, and desirous of extending the orthodox 
 faith among the Scots, — in the eleventh year of the reign 
 of Eugenius of that name the second, king of Scots, and 
 in the four hundred and twenty-fourth year of our Saviour 
 Jesus Christ, persuaded Palladius whom he had lately 
 ordained a prelate and soldier of the faith, to preach the 
 Roman and catholic faith to the nation of the Scots. 
 
 Led. III. — To which things assenting, he willingly 
 agreed with all the humility that can be named; and 
 taking with him some monks, and many other God-fearing 
 men of approved life, he set out, carrying a divine lega- 
 tion de latere, for Scotland, in the manner following ; — 
 "Eeceive as the lot of thy apostolate the kingdom of the 
 Scots, and do the work of an evangelist ; for God is able 
 to give thee increase of grace." 
 
 Led. IV. — And so bishop Palladius, having said fare- 
 well to the most blessed Celestine, along with his fellow 
 soldiers, illustrious men who in no wise dreaded the perils 
 of the sea, came into Scotland. Before their arrival the 
 foresaid nation in great part held the faith of Christ, 
 through Marcus and Dionysius, religious men who flour- 
 ished while Victor the first, who for the name of Christ 
 suffered a cruel martyrdom, presided over the Roman 
 church; and they possessed doctors of the faith, pres- 
 byters and monks, who followed however only the rite 
 
ST. PALLADIUS. 47 
 
 and custom of the primitive church ; in witness of whose 
 history a song follows : — 
 
 Ten score and three years from Christ's birth had pass'd, 
 Ere Scotland gospel light received at last, 
 While Victor, first, as pope at Rome still reigned ; 
 Who from Severus' hands the palm obtained. 
 
 Led. V. — The famous king Eugenius, most illustrious 
 monarch of the Scots, was then reigning ; and he rejoic- 
 ing, honourably received Palladius, with those who accom- 
 panied him. For he delivered to them various possessions 
 and houses to dwell in ; and Palladius with his followers, 
 preaching and publishing the gospel throughout the whole 
 kingdom, declared the word of God. But going through 
 the whole of Scotland they came as far as Culross ; in 
 which place the blessed Palladius found St. Servanus, a 
 man devout, gentle, and pious ; whom, as his merits 
 required, he ritually ordained a bishop according to the 
 catholic manner of the Roman church, and divinely 
 instructed him in the same faith. And because he alone, 
 was by no means equal to take charge of the ministry 
 and doctrine of the church for so great a nation, he 
 appointed Servanus, the saint of God, his suffragan over 
 the whole nation of the Scots. 
 
 Led. VI. — Then while he traversed the neighbouring 
 provinces, he thoroughly taught the word of life and the 
 wholesome doctrines of the church, at the same time he 
 ordained the festivals and their solemnities to be observed, 
 and the ecclesiastical sacraments to be ministered and 
 decently received; he consecrated churches, appointed for 
 them the proper sacerdotal vestments, and ordered the 
 canonical hours to be solemnly said by the same, as the 
 Roman church commanded. He ordained priests and 
 others as ministers in the church of God; he preached 
 that sins should be confessed to priests ; and thenceforth 
 very many miracles were daily wrought by him ; insomuch 
 that all the people esteemed and venerated him as one sent 
 
48 ST. PALLADIUS. 
 
 by God from heaven. Meanwhile, among his other mag- 
 nificent gests, when Ternanus the bishop was born, he was 
 deemed by the attendants to be of a weakly nature, and 
 they greatly doubted of his life ; so because they were 
 afraid of carrying him to the church to receive the sacra- 
 ment of baptism, he was absent ; and then the blessed 
 Palladius, who had no water wherewith to baptize the boy, 
 having made a little sign of the cross by tearing up the turf 
 on the earth, an unfailing fountain of spring water bubbled 
 up before all ; in which place, after invoking the name of 
 the holy spirit, he baptised the blessed boy, giving him 
 the name of Ternanus ; and he afterwards, in all manner 
 of living, followed Palladius as his preceptor and father. 
 At length the blessed Palladius, various miracles having 
 been divinely manifested by him, full of years, rested in a 
 blessed peace at Longforgan in the Mearns. 
 
APPENDIX. 
 
APPENDIX. 
 
 KJKJNTIGEKJN has been placed first among the Saints re- 
 ferred to in the foregoing extracts, partly because his 
 is the principal figure in the group, and partly because the 
 ritual commemoration conferred on him by the Scottish 
 Church is so peculiarly fall and florid. Nevertheless, for 
 obvious reasons, it will be convenient to give his mother the 
 precedence in the following pages. 
 
 I. St. Thenew. 
 
 Aberdeen Breviary, I. Prop. Sanct. "fol. xxxiv. 
 18th July. 
 
 It will be observed that, in the legend dedicated to the 
 memory of this lady, the paternity of her illegitimate son is 
 left in obscurity, and that her own father's name, though he 
 is spoken of as " the King," is not mentioned. On the other 
 hand, in the first of the lections devoted to Kentigern, we are 
 distinctly told that "Eugenius, King of Cumbria" was his 
 father, and " Thenew, daughter of Loth King of Lothian," his 
 mother. By the maternal side accordingly, he is held to have 
 been a grandson of an ancient monarch from whom the district 
 still known as the Lothians, is alleged to have derived that 
 name. 
 
 Now, possibly this nominis umbra may yet be reclaimed 
 by authentic history ; but for the present it is mainly mythi- 
 cal, though rich with the various interest of doubt, wonder, 
 bootless speculation, and bewildering romance. 
 
 According to Geoffrey of Monmouth* Lot was a nephew of 
 Sichelin, King of Norway, whose succession he ultimately, 
 with the help of the renowned King Arthur, recovered and 
 enjoyed. Augusel, King of the Scots, and Urian, King of 
 
 * Lib. U.S. 11. 
 
52 APPENDIX. 
 
 Mureif, were his brothers ;* and in the preceding book, where 
 he is also called Leir,-|- he is described as " Lot of Londonesia," 
 " a most valiant knight, ripe in wisdom and in age," to whom 
 the King Uther Pendragon " had given his daughter Anne " 
 in marriage ; and whom he had moreover entrusted with the 
 care of his kingdom during his own illness. Geoffrey says ex- 
 pressly that this " Anne," as well a» Arthur, was born to Uther 
 by the beautiful Igerna, after and in consequence of the cele- 
 brated intrigue devised by the magician Merlin, and carried 
 into effect through his enchantments ; J but affirms besides, 
 and quite as expressly, that Lot had " married her in the time 
 of Aurelius Ambrosius." || Among these assertions there is 
 necessarily a gross blunder somewhere, for it was on the death 
 of Aurelius Ambrosius that Uther Pendragon succeeded to the 
 British Crown ; and he had occupied the throne for some 
 time before Merlin's wicked devices enabled him to destroj r 
 the Duke of Tintagel, and take possession of Igerna. Geoffrey, 
 a Bishop, and in those days presumed to have been a 
 Coelebs, may be excused for some ignorance of the feminine 
 economy ; but he must have supposed girls to be very pre- 
 cocious indeed, if he believed that Anne was espoused by 
 King Loth some time, more or less, before her own father and 
 mother had ever seen each other. 
 
 Be this as it may, he informs us that by the said Anne, Loth 
 became the father of Walgan, the famous Gawayne of round- 
 table romance, and of Modred, or Mordred, who is described as, 
 though brave, yet basely disloyal. " When Arthur," says our 
 authority,! " on the approach of summer was anxious to attack 
 Rome, and had begun to scale the mountains, it was reported 
 to him that his nephew Modred, to whose charge he had en- 
 trusted Britain, had by tyranny and treason usurped the crown; 
 and that the queen, Ganhumara, in violation of her first nup- 
 tials, had incestuously married him." According to thi3 
 account, the frail Guenevere, or Ganhumara, became, scandal- 
 ously enough, the aunt of Glasgow's own renowned St. Mungo. 
 
 Fordun presents us with a somewhat different version of the 
 story, IT " When Uther, King of the Britons," he says, " as also 
 his brother Aurelius of good memory, had through the perfidy 
 of the Saxons perished by poison, his son Arthur by a faction 
 of certain persons succeeded to the kingdom, which however 
 
 » Lib. ix. 6. 9. t Lib. viii. S. 21. 
 
 J Lib. viii. S. 20. || Lib. ix. S. 9. 
 
 § Lib. x. S. 13. IT ScotichroD, Lib. iii. cap. 34, Goodall'i Edition. 
 
APPENDIX. 53 
 
 was not due to him of right, inasmuch as he was born in adul- 
 tery of Igerna, the wife of Gorlois Duke of Cornwall, in the 
 castle of Tintagel, through the unheard-of art of the prophet 
 Merlin, as Galfridus at large in his book De Bruto attests ; but 
 to Anne, sister that is of Aurelius, or rather to her children, 
 because she, procreated of a legitimate marriage, was matrimo- 
 nially united to the Consul Loth, Scottish Lord of Lothian and 
 King of Norway, who was derived from the noble race of 
 Duke Fulgentius. By her he had two sons, Galwanus and the 
 elder Modred, whom some indeed, but erroneously, report to 
 have been otherwise procreated ; as also that holy woman 
 called Thanes, the mother of Kentigern ; whence by the right 
 of legitimate succession the kingdom of Britain was due to 
 Modred." 
 
 According to this account, Anne the wife of Loth was not 
 the daughter, but the sister of Uther Pendragon, and not the 
 sister but the aunt of Arthur. The critical faculty was cer- 
 tainly not very bright or vigorous in the mind of Fordun, and 
 his patriotic desire to establish Modred's title to the British 
 crown probably, in the absence of valid evidence, had more 
 than its rightful share in determining his conclusions. Never- 
 theless, in the romancing Galfridus, — Geoffrey of Monmouth 
 that is, — he had obviously detected the blot of self-contradic- 
 tion which has been referred to above, and he did his honest 
 best, under the influence of a venial bias, to reconcile the 
 alleged facts with one another. In the preface to the old 
 Romance of " Syr Gawayne," Sir F. Madden, alluding to the 
 extract given above from Geoffrey of Moumouth, says " thi3 
 passage is singularly misunderstood by Fordun," — a censure 
 which the best of our early chroniclers scarcely deserved ; for 
 " the passage " in question is certainly not intelligible ; and the 
 innocent perplexity displayed by Fordun on the subject might 
 have exempted him from any graver reproach than that of 
 placing too much reliance on a less scrupulous writer than 
 himself. His concluding sentences are simple, quaint, and in 
 their way almost pathetic. Haec sagaciori lectori ad retrac- 
 tandum remitto, quia ea ad concordiam reducere de facili 
 non video. Verius tamen credo, sicut alibi legi, Modredum, 
 fuisse sororium Arthuri; et si sic,habemus intentum. * 
 
 It was to be expected that Hector Boece would contemplate 
 the subject, like Fordun, from the Scottish national point of 
 view, and that he would envelope it with the cloudy pomp of 
 
 * Lib iii. cap. 25. 
 
54 APPENDIX. 
 
 his own peculiar rhetoric. Accordingly he does both. Having 
 described Loth as "an elegant youth of lordly stature and 
 very desirous of glory/' he goes on to say,* " Aurelius had two 
 sisters, of great beauty, Anna and Ada, both virgins. Of these 
 he gave Anna, the eldest, to Loth ; the other to Conran, brother 
 of the Scottish King, in marriage. The latter, having been 
 conducted by her husband with great pomp into Scotland, sur- 
 vived scarcely two years ; for having died in childbirth, along 
 with her infant, there was an end of the alliance contracted 
 with Arnbrosius. By the former Loth had children, but after 
 some years, Mordred, Wawaine, and Thames," — our Thenew. 
 Afterwards Boece adds, -f " contemporaneous with Goiumba 
 was the illustrious prelate Kentigern, descended of a royal 
 stock ; for he was born of the divine Thames, — Themis as 
 others think, — when a certain noble youth, — there are some 
 who assert that it was King Eugenius, of whom we have lately 
 made mention, — violated her chastity by force." This Eugenius 
 is said,:]: on a previous page, to have been the son of Congallus, 
 and a co-militant of Arthur in his wars against the Saxons ; 
 but the character which Boece has vaguely drawn for him is 
 already so dark that the legend of St. Thenew, in its worst 
 form, could not possibly stain it. Thus, obviously, Hector 
 Boece, whencesoever he may have derived his information, 
 concurs with Fordun respecting the name of Loth's wife, Anne, 
 and her relationship, — that of sister, — to Aurelius Arnbrosius 
 and Uther Pendragon. His statement moreover betrays an 
 appearance of having been carefully and patriotically framed 
 with the purpose of countenancing the right to the British 
 Crown, which was asserted for Mordred through his mother 
 Anne, on the assumption of Arthur's illegitimacy. 
 
 " The Chronicles of Britany," says Ellis, || in his " Specimens 
 of Early English Metrical Romance," " state that Uther had 
 two daughters, one of which, Anne, was married to Budic, 
 King of Britany, and another, whose name is not mentioned, 
 to Loth of Londonesia. This is also assumed by Geoffrey him- 
 self in other parts of his work." The accomplished Editor of 
 the " Specimens " has here, unintentionally no doubt, aggra- 
 vated our perplexity on a question which was intricate and 
 obscure enough before. It is not clear whether, by " the 
 Chronicles of Britany," in the note here quoted, he means the 
 work itself, of which his text so annotated contains an analy- 
 tical outline ; or some other compilation to which he has given 
 
 * Fol. 150.— Ed. Paris 1576. t Pol. 167. J Fol. lt>3. || Vol. I. p. 59, Jfote. 
 
APPENDIX. 55 
 
 no distinct reference. If the former supposition be correct, 
 as seems after all most probable, he has certainly not expressed 
 himself with his usual care ; and he has given us a statement 
 which taxes Geoffrey with a self-contradiction that we have 
 failed to verify. Is it possible that he can have inadvertently 
 misinterpreted the following sentence ? * — Erat autem Hoelus 
 filius sororis Arturi ex Dubricio rege Armoricanorum Bri- 
 tonum generatus ? But Hoel was a son of a sister of Arthur 
 by Dubricius (Dubric) King of the Armorican Britons. 
 
 Sir F. Madden, recapitulating the view of Loth's domestic 
 relations which is presented by the romances of the round- 
 table cycle, says in his introduction to Syr Gawayne,*|- " Wal- 
 wanus was the eldest son of Loth, sovereign of the province of 
 Lothian and the adjacent territories, including the Orkneys, (! ) 
 by Anna, half-sister of Arthur." In " Syr Gawayne and the 
 Grene Knight" it is true, we read that "gode 6a wan" and 
 Agrauayn a la dure mayn " were " bothe the kinges sister 
 sunes and ful siker knyghtes ;" but it becomes otherwise clear 
 that the lady thus referred to was Arthur's half-sister only, 
 being a daughter by a previous marriage of Igerna or Igrayne, 
 ultimately the wife of Uther Pendragon. It may be observed 
 however that, although from Geoffrey's so called history to the 
 romances there is hardly even a step, yet in this latter de- 
 partment of literature she is, as we shall immediately see, no 
 longer named Anne. Sir F. Madden seems to have retained 
 that name for the sake of convenience, or perhaps in deference 
 to the authority of the old Bishop Galfridus. 
 
 In " The Byrth, Lyf, and Actis of King Arthur," as reprinted 
 in 1817 under Southey's editorial care, J we read, — " Anone 
 lyke a lusty knyghte he " (Uther Pendragon) " assented there- 
 to, (i.e., to the wedding of Igrayne), " with good wille, and so 
 in alle haste they were maryed in a mornynge with grete 
 myrthe and joye. And Kynge Lott of Lowthean and of Orke- 
 nay then wedded Margause that was Gaweyn's moder. And 
 kynge Nentres of the land of Garlott wedded Elayne. Al this 
 was done at the request of kynge Uther. And the thyrd sister 
 Morgan le fey was put to scole in a nonnery. And there she 
 lerned so moche that she was a grete Clerke of Nygromancye. 
 And after she was wedded to kynge Uryens of the lond of 
 Gore that was Syre Ewayns le blaunche maynis fader." 
 
 By way of accounting for the abrupt introduction of this 
 quotation, it is necessary to state that, in the preceding part 
 
 • Lib. ix. S. 2. f P. xu. % Vol. i. p. 4. 
 
56 APPENDIX. 
 
 of the narrative there is not one word to indicate the parent- 
 age, the collateral affinities, or even the existence of the three 
 ladies, Margawse, Elayne, and Morgan le Fey. In the romance 
 they present themselves quite as unceremoniously as they do 
 in our last paragraph. And the extract which we have given 
 clearly implies that the two elder sisters were severally 
 married to Loth and Nentres, while the third and younger was 
 sent to a nunnery, on the occasion of Uther's wedding the fair 
 Igrayne; so that they certainly could not have been his 
 daughters by her, and so far the view of Geoffrey is negatived 
 by the romance-writer. They might still, however, consist- 
 ently with all that has hitherto met us from this new source 
 of information, have been Uther's sisters in accordance with 
 the statements of Fordun and Boece ; though the scope of the 
 narrative again would rather seem to countenance the suppo- 
 sition that they were Igraine's daughters by a former connec- 
 tion. This last turns out to be the correct notion, though it is 
 not quite free from difficulties ; for critics in such matters will 
 be sure to challenge the probability of a narrative which re- 
 presents the mother of ripe and marriageable daughters as 
 still possessing charms sufficient to attract such a man as 
 Uther Pen dragon. Be this as it may, in a passage * which 
 throws some lurid light on the ethical stye of the round-table 
 romances, while it also explains an innuendo regarding the par- 
 entage of Mordred quoted above from Fordun, and sets the 
 question of relationship between Arthur and Loth's wife at 
 rest, so far as this work is concerned, we read as follows : — 
 " Thenne after the departyng of kyng Ban and of kyng Bors, 
 kyng Arthur rode unto Carlyon. And thyder came to hym 
 kyng Lots wife of Orkeney in maner of a message, but she 
 was sente thyder to aspye the courte of kynge Arthur, and 
 she cam rychely besene with her four sones, Gawayn, Gaherys, 
 Agrauaynes, and Gareth, with many other knyghtes and 
 ladyes, for she was a passynge fayr lady, wherefore the kynge 
 cast grete loue vnto her and desyred to lye by her, so they 
 were agreed, and he begat upon her Mordred, and she was his 
 syster on the moder syde Igrayne. So ther she rested her a 
 moneth and at last departed. Thenne the kyng dremed a 
 merueillous dreme wereof he was sore adrad. But at this 
 tyme kyng Arthur knewe not that kyng Lots wyf was his 
 syster. 
 
 Clearly then, according to this representation, Margause, or 
 
 * Vol. i. p. 31. 
 
APPENDIX. 57 
 
 Anna, or whatever else, the wife of Loth was the half-sister of 
 Arthur on the mother's side; and the presumption arising on 
 this view is that she was the daughter of Igrayne by Gorlois 
 duke of Tintagel. But on turning to another romance of the 
 round-table cycle, Arthour and Merlin viz., we learn that Uther 
 Pendragon, instead of the second, was the fourth husband of 
 that fair lady ; and that Loth's wife was her daughter, not by 
 Gorlois of Tintagel, the third, hut by Hoel of Cornwall, the 
 second of the four. Speaking of Uther this new oracle says,* 
 
 " Thurch his might also he wan 
 The douhti king Harman, 
 And of him he had first Gascoigne, 
 And Normandye and Bologne, 
 And al the marche to Paito, 
 And Champeine, and eke Ango. 
 This ich King Harman 
 To wive had a fair wuman ; 
 Sche hight Igerne withouten no, 
 The fairest lif that lived tho ; 
 The douk Hoel of Cornewaile 
 Spoused her after him saunfayl ; 
 Thurch whom seththen his liif he les, 
 Te schal seththen here in pes." 
 
 It might have been supposed that, in the close of this ex- 
 tract, the writer confounds Hoel of Cornwall with Gorlois of 
 Tintagel, and alludes to the fate, like that of Uriah the Hittite, 
 met by the latter at the hands of Uther Pendragon. Another 
 passage from the same romance f will correct that rash sur- 
 mise : — 
 
 " Long therafterward verrament 
 Was y-made acordement 
 Betvene Ygerne and the king 
 Thurch heighe mennes conseyling, 
 And tho was jugged withouten faile 
 Be heighe mennes conseyl, 
 The king was jugged Ygern to spouse, 
 Thereof Ygerne was ioiouse. 
 
 King Nantres of Garlot 
 Ther nam Blasine God it wot, 
 Ygernes douhter bi Hoel, 
 Hir lord was bifor Tintagel ; 
 In whom he bigat Galaas 
 That strong and hardi and noble was ; 
 King Lot ther nam Belisent, 
 Also Ygern's douhter gent, 
 In whom he seththe bigat Wawein 
 And Guerches and Agrenein, 
 And Gaheriet that was so fre; 
 j?or better knightes no might non be. 
 King Uriens the thridde nam, 
 That was King of Schorham, 
 In whom he bigat Ywavns, 
 Hende and noble and knight certeyns, 
 
 * Pages 81-82, Abbotsford Club Edition. t Page 97-98. 
 
58 APPENDIX. 
 
 These three sustren were bi Hoel, 
 And other mo bi Tintagel, 
 That elles where were ta loke ; 
 So we finde writen in boke. 
 Al four made spousing 
 Togider and swithe fair gestening; 
 Ther was justes and turnamens; 
 Swithe noble verramens; 
 The fest lasted fourtennight 
 To al that ever cam y-plight." 
 
 Again, precisely the same details are repeated, at a subse- 
 quent stage of the narrative,* only Guerches appears there as 
 Gueheres. And it may be noted, in passing, that we read, on 
 an intermediate page,f of 
 
 " King Lot that held londes too, 
 Leonis and Dorkaine also j" 
 
 these being probably the most curious names under 'which 
 Lothian and Orkney have ever elsewhere appeared. Here and 
 there, in the round-table or Arthurian romances, other notices 
 of Loth occur incidentally. For instance, in " The Byrth, Lyf, 
 and Actes," we read,{ that when Arthur aspired to the British 
 crown, " som of hem lough him to scorne, as King Lot and mo 
 other called him a wytch." Moreover, from " Arthour and 
 Merlin " we learn || that Lot had a testing-pull at the sword 
 " y-hot Estalibore," — (as it would be absurd to suppose that 
 there were two such weaporis, we must conclude the genuine 
 one has been variously represented), — of course in the hope 
 that he might himself have the good fortune to succeed Uther 
 Pendragon on the British throne. 
 
 " King Lot proved verrament 
 Out it to draw anon right, 
 Ac he no myght for al his might." 
 
 Now here Loth is already presented to us as one of those who 
 scouted and opposed Arthur's succession to the British crown 
 on the death of Uther. This alleged fact, although in the 
 state of things at the time as described by Geoffrey of Mon- 
 mouth, extremely natural or even almost inevitable, does not 
 appear distinctly on the face of any other of the documents 
 that have been cited above. Nevertheless it seems to be 
 vaguely affirmed by the " Byrth, Lyf, and Actes " in the follow- 
 ing statement,§ which immediately succeeds the account of 
 Arthur's final recognition and coronation : — " Whanne this was 
 done that the kyng had stablisshed alle the countreyes about 
 london, thenne he lete make Syr kay sencial of Englond, and 
 
 * Pages 169-70. f p "g<» 139. t Vol i. p. 12. || Page 105. § Vol. i. p. 10, note. 
 
APPENDIX. 59 
 
 sir Baudewyn of Bretayne was made Constable and sir Ulfyus 
 was made chamberlayn. And sire Brastias was made wardeyn 
 to wayte upon the northe fro Trent forwardes for it was y' tyme 
 y 6 most party the kynges enemyes. But within fewe yeres 
 after Arthur wan alle the north Scotland, and alle that were 
 under their obeissance. Also Walys a parte of it held ayenst 
 Arthur, but he ouercam hem al as he dyd the remenaunt 
 thurgh the noble prowesse of hymself and his knyghtes of the 
 round table." Now though it is not expressly said that Loth 
 was involved in the five years' struggle with the northern 
 chiefs, the language taken in its natural sense, clearly im- 
 plies that he was ; and the view thus suggested is confirmed 
 by the consideration that he never appears on Arthur's side 
 until after peace had been somehow re-established between 
 the British sovereign and the reguli to the north of the Trent. 
 Neither does Geoffrey of Monmouth specially name Loth as 
 one of those who took part in the early opposition to Arthur. 
 According to that writer, the young and heroic sovereign of 
 Britain was withstood in the north by the Saxons, under Col- 
 grin and in alliance with the Scots and the Picts. After a 
 brilliant victory, Arthur beseiged these formidable allies in 
 York, but deemed it prudent to retire from the siege on learn- 
 ing that sixty ships with troops from Germany were hastening 
 to the relief of their countrymen. His own strength however, 
 having been recruited by the arrival at Southampton of 
 fifteen thousand auxiliaries under the command of his nephew, 
 Hoel the king of Armorica, he defeated the enemy at Lincoln, 
 and chased the fugitives into the forest of Caledon. There he 
 forced the Saxons to surrender, and permitted them, after they 
 had abandoned their plunder and engaged to remit tribute 
 from Germany, to set sail professedly for home. Once fairly at 
 sea however, they changed their minds, landed at Totness, 
 ravaged the country northwards to the Severn, and laid Siege 
 to Bath. Incensed beyond measure, as well as surprised, at 
 this perfidious conduct, Arthur summarily hanged the hostages 
 who had been left in his hands, relinquished the operations 
 which he had begun for the reduction of the Scots and Picts 
 to obedience, and hastened southwards with a heavy heart 
 because, on account of that chiefs illness, he was constrained 
 to leave his nephew Hoel at Dumbarton (Alclud.) Having 
 traversed Somerset, and come in sight of the beleaguered city, 
 he put on a coat of mail befitting so great a king, and a golden 
 helmet sculptured with the figure of a dragon. From his 
 
60 APPENDIX. 
 
 shoulders was suspended his shield called Priwen, bearing a 
 picture of Holy Mary Deipara. He was girded also with Cali- 
 burn, the best of swords, fabricated in the Island of Avallon, and 
 in his right hand he bore the deadly spear whose name was Ron. 
 A terrific battle ensued, lasting from morning till sunset, when 
 Arthur drew his famous Caliburn, and having slain four 
 hundred and seventy men with that single weapon, decided the 
 fate of the day. Colgrin and his brother Baldulph, with many 
 thousands more, were killed, and Chelderic straightway betook 
 himself to flight. Entrusting the charge of the pursuit to 
 Cador, the duke of Cornwall, who drove the discomfitted 
 Saxons into the Isle of Thanet and compelled them to sur- 
 render at discretion, Arthur with the utmost expedition re- 
 traced his steps to Dumbarton, where, as he had heard, his sick 
 nephew Hoel was besieged by the Scots and the Picts. A 
 succession of conflicts waged among the sixty islands of Loch 
 Lomond established the supremacy of the young hero in this 
 region also ; and one issue of the conquest was the restoration 
 by Arthur of Augusel, Urien, and Loth to the dignities which, 
 under Aurelius Ambrosius and Uther Pendragon, they had 
 formerly enjoyed in Scotland, Mureif, and Londonesia. 
 
 Thus the combination of three separate statements, which, 
 if not derived from sources altogether mutually independent, 
 were obviously not framed with any intention that they 
 should fit into, explain, or support each other, might almost 
 beguile the reader into the fancy that, among a mass of wildly 
 confused details, he had detected one brief chapter of veritable 
 and consistent history. If we only assume that the general 
 conditions, including the relations alleged to have subsisted 
 between the various parties and personages, under which 
 Arthur is said to have obtained the British crown, ever really 
 existed, then nothing can be more natural or full of verisimili- 
 tude, than the series of incidents placed by this combination 
 between the final settlement of the succession at London and 
 the peace with the northern chiefu at Loch Lomond. Nor is 
 it impossible that there may be dislocated fragments of other- 
 wise unrecorded fact, here and there among the quaint traditions 
 and fictions of ecclesiastical legend and mediaeval romance ; 
 but it would be rash to conclude that what may be merely a 
 casual co-incidence or harmony among a few documents, should 
 be accepted as evidence of authentic truth ; and no solid basis 
 has been yet discovered on which the acutest critic could re- 
 construct the history of the men and times belonging to the 
 Arthurian period. 
 
APPENDIX. 61 
 
 Everything else that it seems necessary to say regarding 
 the life, character, and gests of Loth, so far as we have heard 
 anything about them, as well as a curious notice of his death 
 and burial, will find their appropriate places in the sequel. 
 And surely we need not pretend to weigh, in any kind of 
 critical balance, such testimony as has reached us regarding the 
 parentage of our St. Thenew. It may nevertheless be observed 
 that the theory which makes the wife of Loth and mother of 
 Thenew a sister of Uther Pendragon and the aunt of King 
 Arthur, had obviously no better foundation than a conjecture 
 of Fordun, accepted indeed by Boece and some later writers, 
 but certainly resorted to at the first for no better reason than 
 because it offered a feasible way of escape from an apparent 
 anachronism with which the pages of Geoffrey of Monmouth 
 were found to be embarrassed. St. Thenew then, Thames, 
 Thanes, Themis, Thametis, or Thenetta, — for thus, or even 
 yet more diversely is she named, — was the daughter, legitimate 
 so far as appears, of Lot, Loth, or Leudonus, regulus of the 
 province in North Britain, which came, after him, to be called 
 Leudonia, Londonensis, or the Lothians. This brave and 
 handsome chief is moreover reported to have been the nephew 
 and eventually, by Arthur's help, the successor of Sichelin, 
 king of Norway ; while his brothers, Augusel and Urian, were 
 of princely rank, the former being regulus of the Scots, and 
 the latter holding the same dignity in Mureif or the province 
 of Moray* His wife was Anna, Margawse, or Belisent, the 
 full sister, says Geoffrey very distinctly, but more probably 
 the half-sister of Arthur, being the daughter of Igerna, or 
 Igraine, not by Uther Pendragon, but by either Hoel duke of 
 Cornwall, or Gorlois duke of Tintagel. Concerning the do- 
 mestic history of king Loth and this lady, praetermitting the 
 scandalous anecdote quoted above from the " Byrth, Lyf, and 
 Actes, &c." we have received no information whatever beyond 
 the names of their three or six children, and the few particu- 
 lars which shall immediately meet us in connection with the 
 singular adventures of one of their number. To Geoffrey f only 
 two sons of the union, Sir Gawaine, the most courteous of 
 knights, and the traitor Mordred, if he was indeed Loth's son, 
 seem to have been known ; and here also he is followed by his 
 too trustful disciple Fordun. To these the romance of " Arthour 
 and Merlin" adds Gueheres, Agrenain, and Gaheriet; but 
 these brothers, whether there were five or only two of them, 
 
 * ? Menteith. t Lib. ix. S. 9. 
 
62 APPENDIX. 
 
 appear to have had no more than one sister, and she was St. 
 Thenew, the mother of St. Kentigern. 
 
 It is curious, and from some points of view instructive, to 
 observe that, subsequently to the stage which our enquiry has 
 reached, the legends and the romances, or the ecclesiastical 
 and the secular fictions, diverge into wholly distinct and sepa- 
 rate channels. In the former class of compositions we have 
 not the slightest hint of any relationship between the renowned 
 king Arthur and the great western saint or his mother; 
 while in the latter class, the names of Thenew and Kentigern 
 never occur at all, under any of their divers forms. Geoffrey of 
 Monmouth, whose work holds an intermediate place between 
 the two classes of compositions, appears to have known 
 nothing of any daughter born to Loth and Anna. As for For- 
 dun and Boece, so far as they did not rely on Geoffrey, they 
 seem to have derived all their information from the earlier 
 hagiographers, to whom we must immediately resort. All 
 that has been contributed to the subject by some of our later 
 writers, — among whom Major, Bale, and Leslie, may be named, 
 — really amounts to nothing. 
 
 But happily there is no penury as regards the ecclesiastical 
 element ; or unhappily rather in some respects, for it is cer- 
 tainly easier to analyse one single statement than, it is to 
 summarize and digest the contents of several documents. 
 The legend, it is true, as presented to us by the Aberdeen 
 Breviary, is of very secondary consideration, not only because 
 the various lections appear anonymously and without date, 
 but mainly because most of them can easily be traced back 
 to the productions of an age long anterior to the time at 
 which they were arranged as we now have them. But be- 
 sides this comparatively modern compilation, we have access to 
 the Glasgow fragment of a life of Kentigern, anonymous in- 
 deed, but written, as the author of it tells us, intimante ven- 
 erando Glaxg uensi episcopo Herberto, who held the office from 
 A.D. 1147 to A.D. 1164. Of a venerable antiquity, no doubt, 
 nevertheless this document was drawn up somewhere about 
 six centuries after the occurrences which it pretends to record, 
 and therefore can claim no authority whatever as a piece of 
 historical evidence. The writer professes to have derived his 
 materials from some older record — codicello — as well as from 
 still living tradition. About this codicellus (codicillus ?) we 
 shall immediately have a word to say ; but the probability is 
 that he refers here to nothing much earlier or at all more 
 
APPENDIX. 63 
 
 authentic than the Inquisitio by David, then prince of Cam- 
 bria, afterwards king and saint, dating about A.D. 1 116, along, it 
 may be, with other instruments of the same kind relating to 
 the restoration of the diocese. For it is to be borne in mind 
 that not only had the primitive institutions of St. Mungo on 
 the Molendinar in the sixth century been swept away by the 
 convulsed politics of the five following ages, but the very 
 memory of them had perished * — a consideration that mate- 
 rially affects the value of so-called traditions which were re- 
 vived, or which sprang up, in the days of Alexander I. and 
 St. David. Perhaps our legends were not wholly invented in 
 the twelfth century. 
 
 The fragment of which we have been speaking is contained 
 in a mutilated MS. exhibiting a very corrupt text ; but pro- 
 bably all that ever was in it concerning Thenew, or Thaney, 
 as it calls her, has been preserved ; and as printed, under the 
 editorial care of Cosmo Innes, Esq., at the end of his introduc- 
 tion to the " Registrant Episcopatus Glasguensis," its Latin, 
 however shocking to the refined classicist, is more intelligible 
 than many passages of his favourite authors. Another " Vita 
 Kentegerni," written by Jocelin, a monk of Furness, in Lan- 
 cashire, and dedicated to another Jocelin who was bishop of 
 Glasgow from A.D. 1175 to A.D. 1199, has been transmitted to 
 us, containing several particulars not elsewhere recorded as to 
 Taneu, for such is the name said by this author to have been 
 conferred on our saint when she and her infant were baptized 
 together at Culross. In Jocelin's prologue there are several 
 particulars, not very instructive after all, perhaps, yet possess- 
 ing some peculiar interest of their own, which may here be 
 mentioned. His primary motives for undertaking to write a 
 new life of the great patron saint of the west, lay partly in 
 his hearty allegiance to Bishop Jocelin personally, and partly 
 in his devotion to the illustrious Kentigern himself; but 
 while telling thus much, he frankly discloses some literary 
 ambition, and reveals a very questionable confidence in his 
 own superior scholarship. He had resolved to execute, if he 
 possibly could, a life which should be sustained majori auc- 
 toritate et evidentiori veritate, as well as seem to be composed 
 stilo certiori, quam ilia quern (quam) vestra frequented eccle- 
 sia. Now probably he alludes here to the document still 
 partially preserved in the Glasgow fragment, whose inculta 
 oratio and stilus incompositus deserved his severe censure, 
 
 * Eegist. Episo. Glasg., Vol. i. p. 6. 
 
64 Appendix. 
 
 even although his own literary workmanship is often faulty, 
 besides being always affected. However, he goes on to say, 
 Codiculum antem alium, stilo Scotico dictatum, reperi, per 
 totum solcecismis scatentem ; diffusius tamen vitam et actus 
 Sancti Pontijicis ccmtinentem. Such miserable productions 
 as these, regarding so illustrious a saint, greatly distressed 
 him; condolui fateor,he exclaims, et moleste accept. Deem- 
 ing it absurd that a treasure so precious should be deposited 
 in so base a casket, he resolved that, deriving his materials 
 from the two obnoxious works, supplemented by private en- 
 quiries, he would prepare, according to his own poor ability 
 and his patron's (bishop Jocelin's) command, — juxta modulurn 
 meum et preceptum vestrum, — a worthier receptacle, si non 
 aurifrisiis aid oloseritis, saltern vel lineis integris. Then 
 not yet contented with the information derivable from the 
 two despised libelli, he applied himself diligently to the col- 
 lection of still living tradition. Gircuivi envm per plateas et 
 vicos civitatis, he says, juxta mandatum vestrum, querens 
 vitam Sancti Kentigemi descriptam, quern diligat anima 
 vestra* 
 
 The pretentious work, then, which has come down to us 
 from the monk Jocelin of Furness was a compilation of which 
 the materials were ostensibly derived from three distinct 
 sources. ] . There was what we suppose to have been the 
 earlier vita, now lost, with the exception of the Glasgow frag- 
 ment; a composition which, so far as we can judge from the 
 remaining portion, must have been of considerable length, 
 and which, as has been already stated, seems to have reflected 
 the popular belief and gossip, or the folk-lore, concerning St. 
 Mungo in the first half of the twelfth century. 2. Next, there 
 is the codiculus, stilo Scotico dictatus, per totum solcecismis 
 scatens, which we may fairly assume to have been the same 
 with the codicellus of the Glasgow fragment. Without pre- 
 tending to define, in a dogmatic way, the sense in which the 
 phrase stilo Scotico dictatus ought to be understood, we ven- 
 ture to surmise that the pamphlet in question — a manuscript, 
 of course — was written in the vulgar or vernacular speech 
 prevalent in the west oi Scotland — at any rate in and around 
 Glasgow — at the time. What this speech precisely was, who 
 can tell ? but we imagine that it was not very different from 
 the nascent English found in Piers Plowman and the earlier 
 romances, and therefore believe that a copy of the codiculus 
 
 * Pinkerton's Vit. Sane. Scot, p. 196. 
 
APPENDIX. 65 
 
 "which so deeply -wounded the delicate taste of Jocelin would 
 now form a priceless treasure in the eyes of the " Early Eng- 
 glish Text Society." But the question with which we are 
 chiefly concerned lies still deeper ; nor does it appear to be, 
 by any means, of difficult solution. When we ask whence 
 the matter contained in this homely pamphlet was drawn, it 
 must be distinctly perceived that the only possible answer 
 has, in substance, been already given. That is to say, the 
 tract in the vulgar dialect must have reflected the vulgar be- 
 lief and gossip concerning Kentigern. It no doubt existed 
 prior to the Glasgow vita which dates from the episcopate of 
 Herbert, and therefore was probably written soon after the 
 beginning of the twelfth century; but it was obviously founded 
 on nothing more authentic than the popular faith of a credu- 
 lous time. 
 
 3. We are told by the Bollandists* that St. Asaph wrote a 
 life of Kentigern ; but if such a work ever existed, which may be 
 doubted, it is now wholly unknown. The third, and the only 
 other, document of the kind which has reached us, appeared 
 in the Nova Legenda of John Capgrave, printed by Wynkin 
 de Worde in A.D. 1516. This " Vita Kentigerni" appears 
 anonymously, and has sometimes been ascribed to Capgrave 
 himself. On this question of authorship we can say nothing ; 
 we have never even seen the extremely scarce London edition 
 of Capgrave just alluded to, and derive our knowledge of the 
 work now under consideration solely from the Bollandists, by 
 whom it has been reproduced.f Obviously of later date than 
 any of the documents hitherto . spoken of, it may have been 
 compiled from one or more of them, and if not by Capgrave, 
 yet for his " Nova Legenda" in the fifteenth century; since, 
 though that collection does not appear to have been printed 
 before A.D. 1516, he himself is said to have died in A.D. 1464. 
 The general result is, that for the legends of St. Thenew and 
 St. Kentigern, we have no historical basis whatever, so far as 
 we have yet seen ; nay, that we cannot even refer these le- 
 gends back to any continuous and unbroken stream of tradi- 
 tion, sustaining itself from the sixth to the twelfth age ; and 
 that therefore their origin must be referred to the later of 
 these two periods, when, under the influence of an enthusiasm 
 which culminated in king David, the " sair sanct for the 
 croon," an insatiable demand for such tales was soon met by 
 an abundant supply of them. We may afterwards see what 
 
 * Act. Sanct. Jam, II. 97. t Ibid, p. 98, Ac. 
 
 3 
 
66 APPENDIX. 
 
 qualification, if any, this conclusion requires in so far as it re- 
 lates to St. Mungo ; meanwhile, we must give our attention 
 almost exclusively to his mother Thenew ; and we are unable 
 to show that her name had ever been heard of, under any of 
 its forms, prior to the days of bishop Herbert, or the first half 
 of the twelfth century. 
 
 The Aberdeen Breviary, it will be observed, says nothing 
 at all about king Loth's faith, while, according to the Glasgow 
 fragment, he was vir semipaganus ; Jocelin bluntly calls him 
 paganissimus, and Capgrave, if for the sake of convenience 
 we may so cite the anonymous author referred to above, says 
 that he was paganicis implicatus erroribus. Thenew on the 
 other hand, was a Christian and a devout one, though not 
 yet baptized. Pondering in a morbid way, as all the authori- 
 ties testify, on the mystery of the miraculous conception, she 
 came to cherish a passionate desire of emulating the holy 
 Mary in her own person, by becoming a virgin mother. But 
 beauty has been the perilous, if not the fatal, dower of female 
 saints since the beginning ; and poor Thenew was doomed to 
 be no exception. She was very beautiful, and had a human 
 lover, whose irrepressible importunities were supported by 
 her pagan father, to the utter ruin of her personal tranquillity, 
 as well as to the determination of her future destination and 
 renown. She also became, somehow, the mother of the most 
 celebrated among our native saints, while yet the story of her 
 love and of her maternity continues to be shrouded in an ob- 
 scurity which is intensified by inconsistencies and contradic- 
 tions. Who was her admirer, and who was the father of her 
 son? 
 
 One of the legends in the Breviary — that relating to The- 
 new — answers the first of these questions directly; the lover 
 was Ewen, son of the king of Cambria ; but it gives us no 
 clue to the solution of the other. The legend of Kentigern, 
 again, without so much Ets an allusion to any previous wooing 
 or intrigue, tells us distinctly that Eugeniue Eufurien, king 
 of Cumbria, was the father of our great western saint ; and it 
 may be confidently presumed that the reader of the lections 
 will, without scruple, conclude prince Ewen to have been the 
 same, only at a different stage of his life, with king Eugenius, 
 of Cambria or Strathclyde. The Glasgow fragment assures 
 us quite plainly that Ewen, the son of Erwegende, was the 
 procus or wooer, adding parenthetically, in gestis histrionum 
 vocatur Ewen films regis Ulien, — whatever these words may 
 
APPENDIX. 67 
 
 fcriean ; and the same document tells us, with equal distinct- 
 ness, that he was the adolescens imberbis who, cum muliebri 
 cultu imbutus, acquired the honours of paternity. Capgrave 
 says nothing at all about a lover, and scouts the idea of a mi- 
 raculous conception, but represents Thenew as exulting in the 
 happy conviction that she had attained the great object of 
 her ambition, and now resembled the holy virgin Mary, as, prae- 
 sumptuosa audacia et quadam temeritate feminea, she had 
 wildly dreamt of doing. Accordingly, as we are further told, 
 she denied steadily, and on oath, that she had any knowledge 
 a quo, vel quando, aut quomodo conceperit. Between this 
 statement and that of Jocelin there is more than a substantial 
 agreement, — as was to be expected, since obviously the com- 
 piler of the vita given us by Capgrave, to a considerable ex- 
 tent borrowed both the matter and the phraseology of the 
 monk of Furness. But the former has altogether omitted 
 some curious speculations indulged in by the latter, concern- 
 ing the reality and the cause or conditions of the ignorance 
 which Thenew obstinately avowed. Jocelin accepted her 
 avowal, and his not very successful attempt to account for the 
 truth of what she said is interesting to us now, chiefly because 
 it shows that although anaesthesia may not have been bene- 
 ficially employed in those days, yet the thing itself, and at 
 least one method of inducing it — potus oblivionis quern, 
 physici letaragion vacant — were perfectly well known. 
 
 Such, then, is the state of the question as regards the pater- 
 nal descent of Kentigern, and it can hardly be deemed satisfac- 
 tory. Still the evidence, if it deserve the name, is clear enough, 
 for except Ewen or Eugenius, we have no candidate for the 
 honour. Now Eugenius is a name of familiar occurrence on 
 the pages of our older annalists ; and a very reputable name 
 it is, even when converted into Evenus or Eventus. But 
 these are Latin forms of an uncouth word, as we learn from 
 Father Innes,* before which both eye and tongue might be 
 pardoned for some hesitation. Eachoidh, Heoghed, Echol, 
 Hecged, Echac, Echolac, Echodach, are among the bewildering 
 varieties in which the vocable, if it be indeed such, makes its 
 appearance; and the descriptive epithets, or nicknames, 
 usually attached, are no whit less alarming. Thus Eugenius IV. 
 presents himself as Echoid-buidhe, Heoghed-bude, Hecged- 
 bud, Echac-buidhe, and Ochabind, — which, we are told, may 
 signify either Ewen the tawny, or Ewen the golden-haired, 
 
 • Essay II. 765. 
 
68 APPENDIX. 
 
 probably the latter. The next of the name, or Eugenius V., 
 comes up "with a still more formidable array and combination 
 of letters, — Eochoidh-rinnemhail, Heoghed Binavel, Echdac- 
 Echadach, Hecged-ronaval, — which are said to mean Eochol 
 habens-curvum-nasum, or Ewen of the hook-beak. Neither 
 of these two, however, if any faith at all be due to the con- 
 fused chronology of those times, could have been our Euge- 
 nius, the supposed father of Kentigern. We may flatter our- 
 selves, as others have done, with the fancy that we have 
 discovered and identified him in Geoffrey of Monmouth's 
 Eventus,* the son of Urien and the cousin of Thenew ; — in 
 Fordun's Eochodius Hebdhyf- — and in Buchanan's Eugenius 
 III., whose portrait, authentic of course, still adorns the pic- 
 ture gallery at Holyrood. The last-named writer^: affirms 
 him to have been a " son unworthy of the best of fathers, who 
 was not contented with a hundred concubines of the nobihty, 
 but must even blazon his abominations before the public by 
 means of legislative enactments ; for he decreed that it should 
 be lawful for any one, according to his means, to marry as many 
 wives ais he was able to maintain, — that the king, before the 
 marriage of noble brides, and the nobles before that of ple- 
 beian brides, should pre-enjoy their virginity, — and that with 
 the nobility the wives of plebeians should be common." 
 " This flagitious iniquity," it is subjoined, "was attended by 
 its usual companions, cruelty and avarice." And the stern 
 historian finally inflicts the doom of a rigid poetical justice 
 by telling us that, after a reign of seven years, this Eochoidh 
 or Eugenius was secured by his outraged subjects, and igno- 
 miniously strangled in prison. 
 
 It may be supposed that the surname Eufurien, bestowed 
 by the Breviary on the alleged father of Kentigern, counte- 
 nances and is explained by the identification of Thenew's ar- 
 dent and unscrupulous wooer with this licentious king Euge- 
 nius III., and such probably was the opinion entertained by 
 the compiler of the lections in their latest form ; and it may 
 be thought, besides, that the relationship between Thenew 
 and her cousin, the sod of Urien, removes all chronological 
 difficulties. But the still remaining obstacles to the adoption 
 of this theory are of a formidable character. All who say 
 anything about him, represent Eugenius as a son of the king 
 of Cambria or Strathclyde. Now it is very possible and easy 
 to raise a question respecting the right sense of Mureif, and 
 
 • Lib. xi. S. 1. t Lib, iii. 24. J Lib. iv. cap. 21. 
 
APPENDIX. 69 
 
 to contend -with some plausibility that it meant Menteith 
 rather than Moray. But neither of the two provinces will at 
 all answer the requirements of the hypothesis before us ; and 
 Urien was king of Mureif, remote, according to either inter- 
 pretation, from the domains of Loth. Moreover, the same re- 
 lationship which seems to abate one difficulty, raises another ; 
 for the success of the stratagem said to have been resorted to 
 by the despairing lover, is hardly credible, as between parties 
 who must have been so perfectly well known each to the 
 other ; and the trick of the letaragion is manifestly a mere 
 conjecture to which Jocelin had recourse for the purpose of 
 explaining what he believed to be the mysterious fact. The 
 result is that, before our enquiries, the paternal descent of 
 Kentigern retires into impenetrable obscurity. A mere glance 
 reveals that the best information which has reached us on the 
 subject is wholly unworthy of reliance, and even of serious 
 criticism. 
 
 But we must not dismiss this part of our subject without 
 adducing the conclusions at which the Bollandists arrived on 
 the question which we have been considering. " Moreover," 
 say they,* " of Saint Kentigern, or Kentegern, or Kintigern 
 (for so by different authors is it written), the parentage is un- 
 certain, the age obscure. He had for his mother Thametis or 
 Themis, a daughter of Loth, king of the Picts, as Camerarius, 
 Boetius, Harpsfeldius, Pitsaeus, Conaeus write, who also style 
 her a saint ; and Conaeus indeed says that Kentigern was il- 
 lustrious on account no less of his mother's merits than of his 
 own personal virtues. Having been violated, whether through 
 force or stratagem, by a noble youth (whom some think to 
 have been Eugenius III., king of the Scots), she, when she was 
 pregnant, is reported to have pertinaciously refused to tell who 
 was the father, either because she really did not herself know, 
 or lest she should bring him into trouble. Conaeus and Ca- 
 merarius slur over that blot about the parentage ; and accord- 
 ingly the latter writes that, under the zealous care of his 
 parents, he " (Kentigern) " was thoroughly educated for piety 
 from his earliest boyhood. Lesley testifies it to be by some 
 affirmed that Eugenius III. became the father of Saint Kenti- 
 gern by Anna, the sister of Aurelius, king of the Britons, and 
 the legitimate heiress of the king of the Picts. Nor is all this 
 free from a suspicion of fraud, because, of several saints out of 
 the same nation of Scots and Britons, a similar birth is re- 
 
 * Act. Sanct. Jan. II. 97. 
 
70 APPENDIX. 
 
 lated, Fursey, David, Kentigern, &c. Perhaps, when soma 
 one of the ancients had written that their fathers were un- 
 known, later authors seized the opportunity of reproaching 
 them for their spurious birth ; as some have imagined that 
 king Melchisedech was really without father or mother, be- 
 cause St. Paul has written that his genealogy is unknown. 
 If, however, Kentigern was thus begotten, he so effectually 
 washed out every stain, as Harpsfield rightly remarks, that in 
 all the praise of virtue he might be deservedly compared with 
 any holy man of his time." 
 
 It is reasonable to suppose that the father of Thenew was 
 very indignant when he discovered his daughter's condition ; 
 but the law which he is said to have put in force for her 
 punishment may, without hesitation, be regarded as apocry- 
 phal. Nor are the authorities themselves agreed about this law. 
 Jocelin, followed by Capgrave, represents it as ordaining that 
 the offending female should be precipitated from the summit 
 of the loftiest mountain, and that her corruptor should be be- 
 headed. The earlier Glasgow fragment affirms the enactment 
 to have decreed that a woman of noble birth, if found guilty 
 of fornication, should be stoned ; and the king's executioners, 
 not venturing to throw a stone at the royal offspring, yet not 
 daring to evade the sentence, of their own device resorted to 
 the apparently milder and equally sure method of precipita- 
 tion. Thenew was accordingly placed in a biga, or two- 
 wheeled cart, of a very primitive kind no doubt, and hurled 
 over the sheer and formidable precipice from the summit of 
 the mountain which, says the Glasgow fragment, " is called 
 Kepduf ;" but Jocelin and Capgrave agree in naming the hill 
 in question Dunpelder, which is now known, or at least be- 
 lieved, to be Trapraine-Law, in East Lothian. "We shall see 
 that either there was some confusion in the mind of the writer 
 of the fragment, or there must be some way of reconciling the 
 apparent discrepancy as to the locality of this melodramatic 
 story. However, there is a spice of neatness in the language 
 which tells us that, when poor Thenew was pushed over the 
 perilous steep, placido lapsu et suavi ad terram descendit. 
 Such is the comparatively modest account given by Capgrave. 
 The monk of Furness pitches his rhetoric on a bolder key. 
 " Like a wing-borne bird," he says* " lest she should dash her 
 foot against a stone, she descends, with a gently gliding mo- 
 tion, to the ground. Thanksgiving and praise resounded from 
 
 • Pinkerton, Vit. pp. 304-5. 
 
APPENDIX. 71 
 
 the lips of most of those who beheld these great things of 
 God. The holy and terrible name of Christ is magnified. 
 The innocent is judged, and ought to be exempt from all fur- 
 ther punishment, and to be held in all veneration. But, on 
 the other hand, idolaters and enemies of the Christian faith 
 ascribed this not to the divine power but to enchantments, 
 and with one voice exclaimed that she was a magician and a 
 witch. So there was a schism among the people." 
 
 King Loth, whether paganissimus, semipaganus, or merely 
 paganicis imbutus erroribus, was among the blasphemers, 
 and decreed that Thenew should be exposed, alone in a coracle, 
 to the mercy of the waves. She was accordingly conducted, 
 says the Glasgow fragment, in ostium jluminis quod Abber- 
 lessic vocatur, id est ostium fetoris, " to a stream's mouth which 
 is called Aberlady, that is Stinkport," — this unsavoury name 
 having been suggested by the repulsive stench arising from 
 the multitude of decaying fishes with which the sea-beach 
 was covered. We need not follow the adventures of the cast- 
 away here, since they are sufficiently detailed in the preced- 
 ing legends, with the addition, perhaps, of some incidental 
 notices below. But the following statement of the Glasgow 
 fragment, coming to us, as it does, from the first half of the 
 twelfth century, may possess some curious interest. When 
 Thenew floated away in her frail bark, — for so that document 
 tells us, — all the fishes on that part of the coast followed her 
 as if she had been their queen ; but Stinkport, on account of 
 her embarkation there, continued barren down to the writer's 
 day. " The fishes also," he adds, " which followed the woman 
 to the place where she landed," (the island of May,) "themselves 
 also remained there. For from that day to this such an abund- 
 ance of fishes prevails there, that from every sea-coast, from 
 the shores of England, Scotland, Belgium also, and France, 
 many fishermen come for the sake" (predicandi, but Mr. Innes, 
 no doubt rightly, would read piscandi) " of fishing, quos omnes 
 insula May in suis rite suscipit portibus." There may be 
 some truth in this statement. 
 
 While Thenew was prosperously navigating the Forth, 
 alone in her poor shallop, righteous retribution, according to 
 the Glasgow fragment, overtook her relentless father, Loth. 
 The death of his daughter, it was thought, came after all to 
 nothing if the swineherd should be allowed to escape a similar 
 fate. The king therefore pursued him; and when he saw 
 that he could in no way escape his royal foe, he turned aside 
 
72 APPENDIX. 
 
 slightly from the road, and took refuge in a marshy place. 
 But when he found that he was not safe even there, having 
 seized a dart, he transfixed his pursuer. Then the friends of 
 the king set up a great stone for a regal monument on the 
 spot where he was killed, and above it a smaller stone artifi- 
 cially sculptured, which remained in the writer's time about a 
 mile to the south of Dunpelder. Such, undoubtedly, is the 
 general sense of the author, but the Latin is so corrupt as to 
 defy any attempt at exact translation; and the topographical 
 question as to the relation between Kepduf and Dunpelder 
 must be remitted to the local antiquaries, with the addition 
 that, in a clause not hitherto quoted, Kepduf is said to be about 
 three miles distant from Aberlessic or Stinkport. Meanwhile 
 Thenew, by some invisible means, was gently and peacefully 
 floated up the Firth towards Collenros, Colletiros, or Culross 
 as the place is now named ; and there, at morning-dawn, by the 
 side of a smouldering fire which shepherds or fishermen had 
 left on the shore, with a bundle of twigs for her couch, she was 
 safely delivered of a son. Shortly afterwards, and simultan- 
 eously with her infant, she was baptized by St. Serf, receiving 
 from him the name of Taneu, according to Jocelin, or Tanea, 
 as the word is spelt in Capgrave's vita ; but neither of them 
 gives us any clue to the solution of the question whether she 
 had been so called from childhood, or whether the appellation 
 was imposed on her for the first time by her spiritual father, 
 and she had been so called by them before merely in the way 
 of prolepsis. Concerning St. Thenew, in her lifetime, we hear 
 almost nothing more. The Glasgow fragment breaks off alto- 
 gether with the birth of her son ; while Jocelin and his fol- 
 lower, frequently his copyist, in Capgrave's collection, say not 
 a word farther about her. From the very vague language of 
 the Breviary, we may infer that she was supposed to have re- 
 mained at or about Culross and under the guardianship of St. 
 Serf, until she had occasion to follow Kentigern westward, 
 and then to have continued in or near Glasgow, enjoying hia 
 dutiful attentions, until she died peacefully in the odour of 
 sanctity. 
 
 The posthumous renown of St. Thenew, if not very brilliant, 
 came, after the restoration of the diocese, to be at any rate 
 sufficiently marked. We are distinctly told by the legend 
 devoted to her memory in the Breviary, that she was buried 
 at, Glasgow. For the benefit of some who may not be versant 
 with such documents, we venture to translate, as a specimen, 
 
APPENDIX. 73 
 
 the following charter, which opens the evidence for our sub- 
 sequent conclusions : — " To all who shall see or hear this writ- 
 ing, Johanna Countess of Douglas and Lady of Bothwell, 
 salvation in the saviour of all ; know ye that we, in our pure 
 and simple widowhood, for the salvation of our own soul, as 
 also of the soul still dearly remembered of our late lord the 
 Lord Archibald Earl of Douglas, Lord of Galloway and of 
 Bothwell, and of the souls of all his and our predecessors and 
 successors, on account of reverence for God, the blessed Mary 
 always virgin; as also on account of the great devotion which 
 we and our predecessors have had and have for the blessed 
 Kentigern and the church of Glasgow, have given, granted, 
 and do give and grant, and by this our present writing have 
 confirmed and do confirm, to God, the blessed Mary, the 
 blessed Kentigern, and the foresaid church of Glasgow, towards 
 the increase of divine worship and the supply of lights for the 
 same church, three stones of wax to be annually levied from 
 the rents" (firmis) * " of our barony of Bothwell, to be paid to 
 the ministers of the said church every year within the church 
 aforesaid at the feast of Pentecost, without further delay, trick, 
 or fraud. The said three stones of wax to be held and pos- 
 sessed by the said church of Glasgow, and the ministers of the 
 same, in pure and perpetual alms for ever, so freely quietly 
 peacefully well and in peace as that no alms in the kingdom 
 of Scotland can he more quietly freely or better possessed. In 
 testimony of which thing we have caused our seal to be 
 placed upon the present writing. At our castle of Bothwell 
 on the eighth day of July in the year of our Lord 1401." -f- 
 
 It will be observed that here we have no allusion whatever to 
 St. Thenew. But the lands in the barony of Bothwell, on which 
 this provision for lighting the church of Glasgow was imposed, 
 appear soon to have passed into the royal possession. King 
 James, the third of the name, was too much under clerical 
 influence however, to allow or be permitted to allow, such a 
 dotation to be forgotten. " Because it clearly appears," says 
 a charter of his, \ of which we extract the substance, "that of 
 old time the cathedral church of Glasgow was endowed with 
 three stones of wax to be levied annually from the lands of the 
 lordship of Bothwell, before they had been seized for us and 
 our crown ; We therefore, although for some years past the oc- 
 cupants of these lands have persistently withheld the wax 
 aforesaid, have given granted and mortified and by the tenor 
 
 * Vid. Ducange, tub. voc. t Begist. Episc. Glasg. I. 300. % Ibid II. 426. 
 
74 APPENDIX, 
 
 of this our present charter, for the singular devotion which we 
 have towards the blessed Kentigern, Confessor, and his holy 
 mother Tenew, and towards the said cathedral church, do give 
 grant and mortify to the said church, three stones of wax to be 
 levied annually from lands and rents within the said lordship 
 of Both well, for ever, for the lights of the said blessed confes- 
 sor Kentigern and the said holy Tenew his mother ; that is to 
 say, two stones and a half of the said wax to be allotted to the 
 lights- of the said blessed confessor in the said cathedral 
 church over his grave and the erection upon it, and half a 
 stone of the said wax to be appropriated over the grave of the 
 said holy Tenew and the erection above the same grave in the 
 chapel where the bones of this saint repose." After several 
 clauses of purely legal import, and a list of eight witnesses we 
 have the date, — " at Edinburgh, the 14th day of the month of 
 October in the year of our Lord One Thousand four hundred 
 and seventy -five, and in the XVI th of our reign." 
 
 It turns out that, after all, this part of their dues failed to be 
 regularly paid; for we learn from the same source* that the arch- 
 bishop and chapter of Glasgow deemed themselves obligated 
 to raise a process at law against certain parties within the 
 barony and parish of Bothwell, for the recovery of seven years' 
 arrears ; that is, of twenty-one stones of wax. It is curious to 
 note that, under this action, the official of the prosecutors 
 claimed for the cathedral eighteen stones, leaving for St. 
 Thenew only three, and so apparently defrauding the latter of 
 half a stone. The monitorium of the said official is dated 
 2nd June 1498. How the litigation terminated does not 
 appear ; there need be no doubt however that the decision 
 was for the church. But all this, interesting as it may be, is 
 aside from our present purpose. What we have specially to ob- 
 serve is the fact that the charter of James III. clearly points 
 out, as existing in a.d. 1475, a chapel of St. Thenew distinct 
 from the cathedral church, and enclosing what was believed 
 to be her grave, which again was surmounted by some kind 
 of monumental erection, perhaps the altar of the sacred edi- 
 fice. Then the libellus of the archbishop and chapter in the 
 process above referred to, speaks of the chapel where the 
 bones of Thenew repose, near the city of Glasgow : — capella 
 ubi ossa ejus requiescunt prope civitatem Glasguensem. From 
 some half-a-dozen other documents printed in the same regis- 
 trum, it clearly appears that the street leading westward from 
 
 * Begiat. Episc. CSlasg. II. 497. 
 
APPENDIX. / J 
 
 the market-cross, now the Trongate and Argyle Street, was 
 known in the fifteenth century as the vicus, or via Sanctae 
 Thanew, that is, St. Thenew's gate,— the way from the centre 
 of the city to the saint's sepulchre and shrine. We must infer 
 however that this sacred spot, which was only prope civitatem, 
 lay quite outside of the city and further west than the West- 
 port. Some scores of notices amply confirming these views, 
 meet us in the Liber Collegii nostre Domine, edited by the 
 lamented Joseph Robertson, Esq., LL.D. Thus, in one docu- 
 ment, dated on the penultimate day of February 1547, we 
 read of the via qua-itur aPorta Occidentali ad Oapellam Sancte 
 Tenew ;* or as the clause is translated in another deed of the 
 same date, and relating to the same property, " the gait passing 
 fra the "West Port to St. Tenew's chapell."f The evidence on 
 this point is completed by the language of a third document, 
 dated 10th September 1548, and relating to a garden prope 
 Ecclesiam Sancte Tenew extra Portam Occidentalem civitatis 
 Olasguensis.l It is unnecessary to carry this array of minute 
 proofs any further. Thenew's-gate certainly, in old Glasgow, 
 extended westward from the market-cross, along the line of 
 the Trongate and Argyle Street, to some indefinite distance 
 beyond the Westport or limit of the city in that direction. On 
 the south side of its extramural section, between this section 
 and the Clyde, and very near to both of them, stood the 
 chapel of St Thenew, where or whereabout now stands the 
 church called St. Enoch's. This chapel was supposed to en- 
 close the burying-place of St. Mungo's mother, and her bones 
 were said to repose there, — some of them, that is, and perhaps 
 by far the most ; but certainly not all, for in an interesting 
 inventory of the ornaments, relics, and jewels, belonging to 
 the cathedral church of Glasgow on 24th March 1432, we 
 read : — Item duo sacculi linei cum ossibus sancti kentigerni 
 sanctae Tenew et aliorum diversorum sanctorum, — two small 
 linen bags with bones of St. Kentigern, of St. Thenew, and 
 of various other saints. 
 
 That the chapel of St. Thenew was endowed, more or less, 
 is clear ; for besides the wax referred to above, we incidentally 
 hear, from the chartularies which have been quoted, of crofts 
 belonging to the institution ; but so far as we know, there is, at 
 present, no further available information on the subject. 
 Neither have we been able to discover how the ordinary min- 
 istrations of the chapel were provided for, — that is to say, 
 
 • Liber Col. Nos. Dom. p. U '. t li.ij. p. 138. $ Ibid. p. 140. 
 
/ 6 APPENDIX. 
 
 whether there was a resident chaplain, or whether the altar 
 was a mere dependency on the cathedral, and served according 
 to the discretion of the chapter, or whether the sacred rites 
 were maintained by any other of several conceivable arrange- 
 ments. These are questions for the local antiquarians ; and it 
 is at least possible that they might be answered without much 
 trouble. Meanwhile it is curious to observe that, of St. 
 Thenew, whose name seems to have been unheard of from the 
 sixth to the twelfth century, the memory again utterly perished 
 during the Reformation period, or at the latest not very long 
 after A.D. 1600. Those, no doubt, were days in which old 
 footmarks were apt to be obliterated ; but there was something 
 unique and almost insulting, in the style of the oblivion which 
 overtook St. Thenew. From the first quarter or thereby of the 
 last century, we still have a confused echo of the true name in 
 the St. Tennoch of Wodrow ; but the Glasgow people, suppos- 
 ing St Enoch to be intended, adopted him for their church- 
 patron, and swept away from their streets every memorial of 
 St. Mungo's mother. 
 
 The writer of the following verses, or doggrels, was perfectly 
 well aware when he placed them at our disposal, that we had 
 not a word to say for their merits. They are at least old enough 
 to have reached maturity ; still they would probably have 
 been suppressed, or even destroyed altogether, but for the op- 
 portunity afforded by a volume printed only for private circula- 
 tion. One advantage at least they possess, after a fashion,' — 
 that of giving a continuous narrative of the alleged occurrences. 
 
 She IDegmft of Jet. Shenero. 
 
 "When jolly King Cole, as old stories tell us, 
 "Was reigning in Kyle, a prince of good fellows, — 
 A thrice-removed cousin, — King Loth was his name, — 
 Kept court in those countries which thenceforth became 
 The Lothians, — and so have transmitted his fame. 
 
 No " merry old soul " was the said royal Loth, 
 But a crusty curmudgeon who, when he was wroth, 
 "Would trooper like, rap out a thundering oath, 
 And then keep his word like a blood-thirsty Goth. 
 
 A daughter he had, who was named Miss Thenew ; — 
 So spelt, though the accent may not be quite true, — 
 Quern ex maritali copula — duxit ; — 
 Which is either a queerish expression, or looks it ; 
 But so says the hook, only dropping a " per," — 
 
APPENDIX. 77 
 
 Some gain to the metre, and no loss to her. 
 
 Those funny old monks, whether sober or drinking, 
 
 Had droll modes of speaking, — it seems too of thinking ! 
 
 Perhaps they learn'd language so very particular, 
 
 From a sly trick of theirs call'd confession auricular. 
 
 Still, ex maritali, or somehow, he had her, 
 
 And fancied she'd meekly do just what he bade her, 
 
 So he hade her go marry, and no more ado ; 
 
 A precept which quite flabbergasted Thenew. 
 
 Her beauty may fairly be taken for granted ; 
 For never young she-saint this enemy wanted. 
 Of her goodness "in animo, eorde, et ore," 
 Monkish Latin alone can express half the glory ; 
 Its — imas, and — issimas fall out so pat ; 
 So we'll simply refer to the portuis for that. 
 But virtues of home mayn't be virtues of church, 
 And Loth, 'twixt the two, was left deep in the lurch. 
 He roared about making his daughter obedient, 
 "Which she, in her tantrums, deem'd quite inexpedient ; 
 And to all that was in her of good and of beautiful, 
 He'd much have preferr'd the mere vulgar and dutiful. 
 
 But this measure of ours goes on limping and cantering, 
 At a pace fitted rather for light jest and bantering ; 
 Therefore call we a halt till we tighten the reins, 
 And match a love tale with elegiac strains. 
 
 The son of Cumbria's King, prince Ewen hight, 
 Had seen, and learn'd to love the fair Thenew, — 
 
 A youth, with all accomplishments bedight, 
 That could arrest a modest maiden's view. 
 
 Equal their years, and tempers seeming meet, 
 Their parents too of wonderful accord, — 
 
 The course of true love smiled for once, to greet 
 Loth's daughter wedded to rough Cumbria's lord. 
 
 Then would have come festivities unnumber'd, 
 With lances splintered and with galliards danced ; 
 
 Harps would have twang'd, while bride and bridegroom slumber'd, 
 And fair cheeks blush'd as on them keen eyes glanced. 
 
 Then would have happy peace bestow'd her wealth 
 On two broad Kingdoms where rude war had raged ; 
 
 O'er plains ripe plenty, and in homes flush'd health 
 Have toil rewarded and vex'd care assuaged, 
 
 Hold ! — if this be a muse, we shall e'en do without one ; 
 No tale does she tell, but just buzzes about one. 
 What boots it to conjugate could, would, and should, 
 While Thenew, like a statue, immoveable stood, 
 Stuck fast in the positive negative mood 1 — 
 
APPENDIX. 
 
 A part of the verb, as is more than suspected, 
 
 By prosy grammarians grossly neglected, 
 
 But thoroughly construed, dear creatures, by ladies : — 
 
 So, now to' our tale ; for what boots it 1 — as said is. 
 
 Marry Ewen ! ! — Thenew most decidedly would'nt ; 
 Ewen tried all he could to persuade her, but could'nt ; 
 Then papa interfered and did, — just what he should 'nt. 
 
 He was frantic, was Loth, and swore many an oath, 
 And exhausted his breath and his stock of words both. 
 And he roar'd, and he bellow'd, till ready to burst ; 
 And he cursed, — most profanely and savagely cursed, 
 Till a pope might have envied him, cursing his worst. 
 We'll not tell his naughty words, — better forgotten ; 
 Would all things so wicked were both dead and rotten ! 
 But, — "hussy," he cried, "you shall either wed Ewen, 
 This youth who so long has come hither a-wooin', 
 Or," — he paused to invent an alternative sentence 
 Sufficiently potent to wring out repentance ; 
 " Or, to swineherds your virginhood straight I'll deliver, — 
 To be used as their drudge and their doxy for ever." 
 She heard his wild words, nor replied as he swore 'em, 
 But haughtily bowed, and retiring before 'em, 
 Sought refuge " ad aram," the book says, "porcorum.'' 
 
 For this poorest and basest of menial employments, 
 She renounced the King's Court and its princely enjoyments ; 
 Or "DELICIAS EEGIAS DE BEGIO PALACIO,"— 
 So, — there is a palpable rei probatio, 
 To confound antiquarians for ever and aye, 
 Who, contemning Loth's palace, might venture to say 
 That 'twas merely a booth built of wattles and clay. 
 But whate'er she renounced that was pleasant and merry, 
 With the swineherds she deem'd herself fortunate, — very. 
 Among them was one, a good Christian, disguised, — 
 And Thenew was a Christian, though still uubaptized, — 
 Who, the princess, as well as he could, entertain'd, 
 To her person and rank doing honour unfeign'd, 
 Commending the meekness and patient humility 
 Through which she had conquer'd her pride of nobility, 
 And especially lauding her resolute carriage 
 In scouting old Loth and his projects of marriage ; 
 Then he clench'd his opinions in praise of virginity 
 By citing grave fathers well seen in divinity. 
 
 Mister Porco's discourses confirm'd Miss Thenew, — 
 Thence doubly resolved to her vow she'd be true. 
 So, when the said prince, who had heard of her grief, 
 And hoped that her trouble might work Ms relief, — 
 
APPENDIX. 79 
 
 A messenger sent his lost suit to revive, — 
 
 A kind female friend, of years ripe fifty-five, — 
 
 Never once ask'd Thenew were lie dead or alive. 
 
 So our little old woman, — a leer in her eye, 
 
 And a grin on her features, shrewd, knowing, and sly, — 
 
 Eeturned to report that the girl was a fool, 
 
 And the languishing lover with wise saws to school. 
 
 How far she succeeded we really don't know, 
 
 Though surmises, and so forth, may turn up below. 
 
 Poor Ewen ! his fate will provoke curiosity ; 
 
 And the curious who sift it may want generosity. 
 
 Meanwhile, we won't venture to say what became of him, 
 
 For no more, in the hook, meet we even the name of him. 
 
 But both mice and men, if the poet speak true, — 
 Who, if he had pleased, might have said "women'' too, — 
 Must brook disappointments, and so must Thenew. 
 Of her hap, among swineherds, whate'er the felicity, 
 A princess might feel there was some eccentricity, — 
 Or a sort, as it were, of insipid simplicity. 
 Still a woman, for all her great virtues, and frail, 
 Her firmest resolves might not always avail 
 To defend her, — from what ? Ask the monks and they'll tell. 
 But most brains breed maggots ; — why not hers as well 1 
 At breakfast, at dinner, perhaps too at supper, 
 When the swineherds and swine might have gobbled all up, her 
 Sad thoughts would revert to the charms of the palace 
 Whose splendour we've vouch'd ; — hush, 'twas cum grano sails. 
 And, besides some defect of accustom'd propriety, — 
 Thenew might have relish'd a trifling variety 
 Of a thing which the ladies have named " good society." 
 Her days, in the forest with pigs, might be dreary, 
 Her nights might be, — let us say, — lonesome and eerie ; 
 A companion, — and all that ; — how nice % And oh dearie ! 
 What a boon in those sleepless hours, tossing and weary ! 
 A saint 1 Never doubt it ; but then, if you please, 
 ISTo saint was exempted from trials like these. 
 For, think ; in achieving their virtues heroical 
 You cannot find one that was stolid or stoical. 
 The golden and other legends make them glorious 
 For being o'er legions, et cetera, victorious. 
 So Thenew may have had quiscous thoughts in her head, 
 Both by day in the woods, and by night when in bed. 
 
 " All stuff: and impertinent too"! Say you so, Ma'am t 
 Then, again to our tale ; and the sequel will shew, Ma'am. 
 
 A nondescript personage came oft to view 
 Those parts of Loth's Kingdom where wonn'd Miss Thenew ; — 
 
80 APPENDIX. 
 
 Tall, active, and vigorous, seeming a maid, 
 
 " Imberbis," in feminine raiment array'd, 
 
 Not a horn, nor a hoof, to make girls afraid. 
 
 "Who knows how a kindness began and then grew, — 
 
 With this stranger on one side, on 'tother Thenew ? 
 
 But it did so ; — quite proper, and natural too. 
 
 Distant courtesies first, perhaps, banish'd crude fears ; 
 
 Then sisterly converse, sighs, sympathies, tears — 
 
 All that two yearning girls to each other endears, — 
 
 "Would detain the twain under some far-branching beech, 
 
 In genial heart-minglings, each comforting each, 
 
 With murmur'd disclosures too tender for speech ; 
 
 And while time for their copiousness proved far too fleeting, 
 
 A maidenly kiss made a suitable greeting, 
 
 When regretfully parting or joyfully meeting. 
 
 Thus they'd loiter and chatter till day-light was done, 
 
 Then watch the pale stars coming out one by one, — 
 
 To musing souls dearer than day's flashing sun. 
 
 But amid pleasures always have perils abounded, 
 
 As life by corruption and death is surrounded ; 
 
 Yet in this case no timely alarum was sounded. 
 
 So proved those soft languors the preludes of sorrow, — 
 
 Sleeping dreams of rare joy, — waking woe on the morrow. 
 
 For on one fatal night this engrossing' affinity, — 
 
 Grown dearer than all her renounced consanguinity, — 
 
 To Thenew cost her treasure, — that is, her virginity. 
 
 Then who was this stranger ? — Pray do ring the bell ; 
 And fetch Camerarius. Tush ! you'd as well 
 Set the sexton to toll his slow funeral knell ; 
 Or, bettor still, ring out his merriest peal, — 
 An epithalamium, brisk as a reel. 
 An epithalamium 1 yes ; to be sure. 
 For those girls 1 nay, how, don't be so premature ! 
 "We have nuptials on hand, — though where we may land, — 
 Or how to get on, we don't quite understand, 
 And the right words won't always come just at command. 
 So, start we afresh ; and ask, — who was this stranger, — 
 This counterfeit maiden, — this rogue of a ranger 1 
 Was it Ewen t Don't know. But the portuis, elsewhere, 
 Calls in King Eugenius, and thus makes all square. 
 Thenew shew'd resistance, — whatever she could, 
 But all dark was the night, and all lonely the wood ; 
 And the swine their mast crunch'd, and the little pigs munch'd, 
 And amidst these she vainly scream'd, struggled, and punch'd. 
 Next morning the youth was away ere she rose ; 
 But behind him he left, — what our tale will disclose. 
 
APPENDIX. 81 
 
 The pitiless progress of days soon reveal'd 
 "What Thenew would have gladly for ever conceal'd ; 
 And Loth, by a good-natured friend, in due time, 
 Was apprised of her grief — the kind friend call'd it — crime. 
 The old man was stunn'd ; yet he breathed not a curse, 
 Though such calmness perhaps, than his fury was worse. 
 For surely this issue was what he expected 
 "When his child to the swineherds he basely subjected. 
 But the case now he felt was for bluster too grave ; 
 So Ms peers he convened in a solemn conclave, 
 Where those just and sage guardians of royalty's fame, 
 Supporting old Loth 'neath his burden of shame, 
 And bestowing, nem. con., on Thenew a vile name, — 
 As soon as themselves they had amply condoled, — 
 Decreed, — " yet, 'twas painful," they said, and then groan'd, 
 That the wretched offender should forthwith be stoned. 
 
 Of stoning those folks had a mode of their own, 
 To the rest of the world still entirely unknown ; 
 But decisive, though ne'er was a stone by them thrown. 
 To the top of a cliff, the poor victim convey'd, 
 On a biga, 01 cart, — say a hurley, — was laid, 
 To be thence plunged down headlong, whate'er was below ; 
 And the shuddering wretch had but one way to go. 
 Thus, to Arthur's Seat top, or to Trapraine Law rather, 
 The daughter was sent by a merciless father. 
 The steep is all jagged with sharp pointed rocks ; 
 Lower down is a mass of huge fragments and blocks ; 
 And the hurley hangs, trembling, sheer over the brink, — 
 With still one brief moment allow'd her to think. 
 She was firm as the basalt ; confessing no crime ; 
 Had been cruelly wrong'd ; and now — waited God's time. 
 So she wept, and look'd up ; then suppressing her cries, 
 Gazed down o'er the precipice ; then — closed her eyes. 
 And away, and away, as a shaft from the bow, 
 Went the cart, with Thenew to the chaos below. 
 They plunged o'er the smooth, and they crash'd through the rough; 
 And they rushed, like a mad thing, down over the stuff 
 That had gather'd, of ages the huddled debris, 
 At the base of the cliff ; then — were stopp'd by a tree ! 
 
 When thither, in hot haste, th' officials of death 
 Came, holding their plump sides and gasping for breath, 
 They found that the hurley had firmly got wedged 
 In the soil ; and, for their part, they always alleged 
 That, when they removed it, they turn'd out Thenew 
 As sound as a trout, and as light-hearted too. 
 Moreover, a spring, from which bright waters gush'd, 
 Sprang up from the ruts where the hurley had rush'd. 
 
 5 
 
82 APPENDIX. 
 
 And, though -wooden, the trams through the whinstone had bored, 
 Leaving marks which, to this day, may still be explored. 
 
 Was it magic, or miracle 1 Loth said, the first, 
 So resumed his old vice ; and, then, oh ! how he cursed. 
 Nor contented with oaths, — " the sly gipsy," cried he, 
 Since she cannot be stoned, must be drowned in the sea. 
 Not a word said Thenew, but went calmly away, 
 With her guards all around her in death's fell array ; 
 Aberlady their goal, in whose fish-teeming bay 
 Were caught haddocks and cod, waggon-loads every day. 
 A crowd follow'd rushing, and pushing, and crushing, 
 Some grumbling, and some, — from their eyes the tears gushing. 
 Some tenderer souls for Thenew were all pity ; 
 And the sharp tongues of some gave old Loth a round ditty. 
 'Twas a foul shame they cried, that his own flesh and blood, 
 Just redeem'd from the rocks, should be plunged in the flood. 
 Call it justice 1 'twas monstrous to torture once mors 
 A sufferer too heavily punish'd before. 
 And what had she done 1 Loth may call it a crime ; 
 Since the marvellous stoning they d leave that to time. 
 Thus reason' d the mob, and above all, the women, 
 Who alone, in despotic times, spoke out like freemen. 
 So they came to the bay, where a currach had they 
 All duly prepared for the work of the day. 
 
 Of lithe osiers twisted and patch'd o'er with skin, 
 Then smear'd well with pitch both without and within, — 
 Such the gallant state-ship whereon Princess Thenew, 
 Without rudder, or oar, or companion, or crew, 
 Went afloat on the wild waves, — to sink or to swim. 
 As for Loth, — we know what was intended by him ! 
 That down she should go to the dank eaves below, 
 Where the sea-monsters dwell, and the ocean-flowers blow. 
 But away she went, sailing, ne'er steamer more steady, 
 And May to receive her its best port had ready, — 
 A narrow recess, — where the stream, deep and heady 
 Calm'ddown ils wild pulse at approach of the lady. 
 Nor there was her rest. But a moment she tarried, 
 When the light skiff a something, all spirit-like carried 
 Up the Firth and against the fast down-flowing stream, 
 Like the movement of souls when they float in a dream. 
 It was not a wind, — nor of music the breath, — 
 All its action was still as the footsteps of death. 
 Yet it wafted her on while her cradle would swing, 
 As a sea-bird asleep, its head under its wing. 
 In a circle of peace, the while, calmly she rested, 
 Though the breakers around her with white foam were crested, 
 And the fishes in shoals, perhaps garvies, attended, — 
 
APPENDIX. 83 
 
 If they could, they'd have fried themselves to have amended 
 The lone pilgrim's fare, on her way as she wended ; 
 The solan-geese too, would, no doubt, have descended, 
 Cook'd, and ready to last till the voyage was ended. 
 
 As she sails, what she might have seen here we'll rehearse ; 
 Having precedents plenty for so spinning verse. 
 — Inchkeith, like a sentry asleep on his post ; 
 While his charge lies exposed to the enemy's host ; 
 On its shores the blest Serf had been lately repairing 
 His energies wasted in toils, and wayfaring. 
 — Inchcolni, then perhaps of sea-rovers a nest, 
 Where no wandering saint heretofore had sought rest, 
 Yet destined long after to ghostly renown 
 Such as greatly eclipsed t'other Inch lower down. 
 — An Island with never a legend, call'd Cramond, 
 Shaped out, as it seems, by the wash of the Almond. 
 — The gorge where, on each side, the sea-board abuts, 
 Till almost, the channel its rocky jaws shuts, 
 With Inchgarvie, protecting the Ferry between, 
 Which waited its name from a saint and a queen. 
 — On the coast, other places of note more or less, — 
 Leith, Edinbro, Granton, Eosyth, and Blackness, 
 Burntisland, Kinghorn, Donnybristle, — no more, — 
 We might easily write off such names by the score,— 
 All recently modern ; — and ne'er in her view, 
 From her currach, the best of them all had Thenew, 
 
 But saw she or saw not, and waked she or slept, 
 The currach up Forth its course steadily kept. 
 With the tide-stream it sway'd, and the waves with it play'd ; 
 •Still a mute and mysterious power it obey'd. 
 No mortal hand steering, yet bluff headlands clearing, 
 And through intricate islets and reefs its port nearing ; 
 At Culross, in fine, it drew towards the shore, 
 And like a swan, proudly, the surf gliding o'er, 
 There rested to tempt the wild ocean no more. 
 
 Not a moment too soon had Thenew reached the strand, 
 For already her critical hour was at hand ; 
 And her case, in that hour, seemed extremely forlorn, — 
 Pharoah's midwives all dead, Dr. Simpson unborn, — 
 No human friend near, or to help or to hear, — ■ 
 To soothe her when weak, or when timid to cheer. 
 But angels were by, and this fact may imply 
 That the trustiest accoucheurs live in the sky ; 
 Though it might be objected that there they don't marry, 
 And so forth, — a point to sift which we won't tarry ; 
 For on the bleak shore a blest infant she bore, 
 •St. Mun,go to wit, and v.x Jieed not say more, 
 
84 APPENDIX. 
 
 II. St. Kentigeen. 
 
 Aberdeen Breviary, II. Prop. Sanct. fol. zzvii. 
 13th January. 
 
 The preceding article may be presumed to have superseded 
 the necessity of any further inquiry or discussion concerning 
 the pedigree of St. Mungo. It may be as well, however, that 
 we should summarize here, and carry along with us through- 
 out, the result of the investigation on which we have spent or 
 wasted so much time ; and it may be easily carried, for in the 
 light of the very mildest historical criticism, it vanishes alto- 
 gether. That Kentigern was the nephew of the renowned 
 king Arthur through Anne, Margause, or Bellisent, half-sister 
 of the round-table hero, — that he was the grandson of Loth, 
 king of Norway, the Lothians, and Orkney, — and that he was 
 the son of a Cumbrian, an Albanian, or a Northumbrian* 
 prince, — why these pretentious averments rest with one foot 
 on the romances and the other on the legends, having nothing 
 better to sustain them in so slippery a position, than the par- 
 tial support of Galfredus Monumetensis. No conclusion can 
 be built on such a basis ; and in truth the parentage of Ken- 
 tigern is as utterly unknown to us, as that of the foundling in 
 the workhouse. 
 
 As regards king Loth, his wife Anne, or whatever else, their 
 daughter Thenew, and the prince Ewen or Eugenius, though 
 there might still be some lingering hesitation, there could be 
 no real offence against any known historical evidence, in pro- 
 nouncing them all to be purely fictitious. And this conclusion 
 is forced upon us, not only because our information comes 
 through corrupt channels from worthless sources, but also be- 
 cause, when it reaches us, it is confused, inconsistent with 
 itself, and even self-contradictory — this, too, apart altogether 
 from the wild absurdities that abound in the legends and 
 romances alike. Even Arthur himself dwells only in a misty 
 cloudland, recently glorified beyond all precedent by the sweet 
 music of the Laureate's verses ; but the " Idylls of the king " 
 have done nothing whatever in the way of establishing a local 
 habitation for their hero, and while his alleged exploits are 
 known to be fictitious, his very existence is still at least fairly 
 questionable. As regards his supposed nephew Kentigern, the 
 conclusion at which we have arrived is more definitely posi- 
 
 * Bee Memoriale Walter! de Coventria, I. JO. 
 
APPENDIX. 85 
 
 tive, in spite of the mass of fables which have twisted them- 
 selves around his memory, and overshadowed the simple facts 
 of his life. Abandoning the pedigree in all its forms as un- 
 worthy of credit, — remembering also that the evidence of 
 Adamnan, from whom we might reasonably have expected 
 clear and distinct testimony, is dim enough when taken at its 
 utmost, if it can be trusted as really evidence at all, — never- 
 theless there is a consensus of traditions, Scottish, Irish, and 
 Welsh, which, haggard and dislocated though they be, prevail 
 against our scepticism, and induce us to believe in a historical 
 Kentigern as the earliest Christian teacher of Clydesdale. 
 
 But these fragments of proof, — for such, at any rate from 
 the antiquarian point of view, they may be fairly deemed, 
 whatever the critical historian may think of them,- -need be 
 no more than distinctly indicated here, since they will find 
 appropriate places in the sequel. The Scottish traditions must 
 be accepted by us as they have come down from the codicellus 
 stilo Scotico dictatus through Jocelin and Capgrave, supple- 
 mented by the Glasgow fragment and some other surviving 
 memorials. Those of Ireland will claim our attention when 
 we come to notice our saints' alleged relations with that 
 island; while those of Wales will group themselves around 
 the story of St. Asaph ; and Adamnan's vague allusion will be 
 considered relatively to the famous interview with St. 
 Columba. And now it is imagined that the objects which 
 are aimed at in this article may be most successfully attained 
 by means of annotations or commentaries, arranged in a series 
 according to the order of the office in the Breviary. 
 
 1. The office itself. It is not easy to account satisfactorily 
 for the elaborate pomp and grandeur of this ritual celebration. 
 Had we met with it in a Glasgow or other western service- 
 book, we might have surmised that local devotion or vanity 
 was the source of its peculiarly florid character ; but then it 
 comes to us from Aberdeen, where all kinds of enthusiasm are 
 said, maliciously perhaps, to be reserved for domestic uses. 
 The probability is that the Proprium S. Kentigemi was 
 adopted by bishop Elphinstone, possibly with some revision or 
 even enlargement, from an older Use originally compiled in 
 the vicinity of the Clyde rather than on the banks of the Dee. 
 And yet even this hypothesis solves no more than the least 
 half of the mystery ; for the main question is still unanswered. 
 With the single exception of the long and intricate office 
 assigned to St. Andrew the apostle, who, at an early period, 
 
86 APPENDIX. 
 
 though somewhat later apparently than the time of St. Mungo, 
 was elevated to the dignity of national patron and protector, 
 the festal commemoration accorded to the Clydesdale evange- 
 list is of a much more pretentious and decorated character 
 than that attained by any other of our Scottish saints. Now 
 how, apart altogether from the exaggerating influence of local 
 feelings, is this fact to be explained ? Kentigern had been 
 anticipated, in the great enterprise of converting the rude 
 pagans of Albania to the Christian faith, by Ninian, Servanus, 
 and Palladius at least ; and his cotemporary, Columba, left a 
 broader and more enduring mark on the country of his adop- 
 tion, than he was himself able to imprint on that of his birth. 
 How then did it come to pass that some one or other of these 
 early heralds of the Cross, was not crowned with honours at 
 least as distinguished as those to which he has been pro- 
 moted ? To this question there is certainly no obvious reply, 
 and probably none that would be altogether satisfactory is 
 likely ever to be suggested. But, recalling what we have 
 heard in the course of the previous article, otherwise too well 
 authenticated, concerning the complete obscuration in which 
 the labours and the very name of Kentigern were for ages in- 
 volved by the convulsed state of public affairs, we cannot be- 
 lieve that the office, even in a rudimentary or inchoate form, 
 came down from those days of darkness and trouble. We are 
 therefore induced to assign the origin of this composition to 
 more settled times, when there was some revival of Christian 
 faith in Clydesdale. To speak more definitely, — we apprehend 
 that the JProprium Sancti Kentigemi began to be framed 
 amid the ardent devotion for the local saint, which was greatly 
 quickened, if not actually kindled, by Prince David when he 
 restored the Glasgow episcopate, and afterwards zealously fos- 
 tered by the bishops Herbert and Jocelin. No doubt the 
 ritual celebration was meagre enough at first, but the enthusiasm 
 of those two prelates was by no means fruitless. The two fives 
 which were written at their instigation, supplied those who 
 arranged the festal solemnities with abundance of materials, 
 while they at the same time stimulated the prevailing anxiety 
 to honour the memory and propitiate the favour of the founder 
 and patron of the diocese. The office thus begun appears to 
 have been gradually extended. Regarding the source of the 
 more florid passages we know nothing ; but some allusions to 
 later occurrences may be detected ; lections, chiefly from the 
 monk Jocelin, were introduced; and about A.D. 1500 it at- 
 tained its present imposing dimensions. 
 
APPENDIX. 87 
 
 2. Birth and birth-place. The first lection in the Breviary- 
 displays a laudable reserve when speaking of St. Kentigern's 
 birth. This becomes specially remarkable when we observe 
 that, by the Glasgow fragment, a very distasteful comparison 
 is instituted between the strange incident at Culross and the 
 glorious advent at Bethlehem ; and that the offensiveness of 
 this comparison is aggravated by the fulsome rhetoric of the 
 monk Jocelin. The materially chastened tone of the anony- 
 mous life in Capgrave discloses the tenderer reverence of a 
 later age ; and here, on the eve of the reformation, the alleged 
 similarity has entirely vanished. Angels are indeed still said 
 to have attended Thenew ; but choiring hosts of them are no 
 longer heard of, and it becomes obvious that the revolting 
 comparison has been purposely discarded. 
 
 We do not profess in the least to understand some curious 
 words which are said to have been used by St. Serf with a re- 
 ference to the new-born infant, or even to know of what 
 human speech they are supposed to be examples. Nor do we 
 doubt that they have already been carefully investigated by 
 the learned in such matters. Still, possibly to some casual 
 reader of these pages, they may prove both new and interest- 
 ing. When the appearance of the infant had been reported to 
 him, " he said, A dia cur fir sin, which means in Latin, 
 utinam sic esset." Oh, would that it might be so* Again 
 we are told by Jocelin,t whose exact words are borrowed by 
 the anonymous writer in Capgrave's collection,}: that on see- 
 ing the boy, Serf exclaimed, " Mochohe, rnochohe ; quod Latine 
 dicitar ;" adds the monk of Furness, " care mi, care mi," — 
 which in Latin means, my dear, my dear. When the boy had 
 afterwards, by his singular amiability, entirely won the old 
 man's heart, the latter was accustomed, in his native speech, 
 (paterna lingua), — so Jocelin tells us,|| — to call him "Munghu, 
 quod Latine dicitur Karus amicus" or dear friend. The re- 
 lation therefore between the words mochohe and munghu or 
 mungo would seem to be an intimate one, but the nature of it 
 is a question for the philologists. With regard to what is said 
 to have been the baptismal name, Kyentyern or Kentigern, — 
 capitalis dominus, — we need add nothing to what is said in 
 the first lection of the Breviary. 
 
 But in the same lection there is a statement, relating to the 
 birth-place, which cannot fail to arrest the attention and ex- 
 
 * Regist. Episc. Glasg. 1. lxxx». t Pinkerton's Vitae, p. 207. 
 
 t Aot. Sanct. Jan. II. 98. || Pink. vit. 208. 
 
88 APPENDIX. 
 
 cite the inquiries of the most careless reader. " There," we 
 are told, and that is, at Culross, " she brought forth her son, 
 at a spot where, even to this day, is a chapel dedicated in 
 honour of her." The words of the original, in honore ejus, are 
 ambiguous, though a strict reference of the pronoun to its 
 nearest antecedent would give us the rendering, " in honour 
 of him,"— that is, of Kentigern ; and this we apprehend to be 
 the true sense of the phrase. We have not been able to hear 
 of any chapel dedicated to St. Thenew at Culross, but there 
 are still some remains there, perfectly visible, though almost 
 level with the ground, of a building which, as the local tradi- 
 tion affirms, was consecrated to the memory of her son. Now 
 the age of this is of far greater importance than the gramma- 
 tical question ; for though any old dedication to St. Thenew 
 at Culross must have carried with it a very special significancy, 
 yet if the chapel here in our view could be traced back to some 
 indefinite distance beyond the time at which we have supposed 
 that the office in the Breviary began to be compiled, then we 
 should have, in the crumbling ruin, by. far the earliest mate- 
 rial monument of St. Mungo that has hitherto come under our 
 notice. 
 
 The remains of the chapel, or rather the church, which 
 awakens so much interest, are situated on the north side of 
 the shore-road, which leads eastward from Culross, at a dis- 
 tance of perhaps about a quarter of a mile from that ancient 
 metropolis of girdle-makers. Outside, and to the south, of the 
 pretty park-like garden and orchard in front of the old Cis- 
 tercian monastery and the modern house of Valleyfield, it is 
 necessarily not far from the shore of the Firth, and in this re- 
 spect sufficiently answers the requirements of the legend. The 
 highway has been allowed to encroach on the southern wall, 
 so as to obliterate a part even of the foundation on that site ; 
 yet enough remains to make the restoration of the ground- 
 plan an easy task for the architect. But the annexed sketch, 
 for which we are indebted to the Rev. Mr. Steven, minister of 
 the Free Church at Culross, will convey at a glance a much 
 clearer notion of the structure, so far as it can now be traced, 
 than any verbal description whatever. 
 
 The slightly elevated quadrangular space in the north-east 
 corner of the nave, outside of what appear to be the founda- 
 tions of a rood-screen, was probably the site of a secondary 
 altar ; and it is very possible that this sacred erection was 
 dedicated to the honour of St. Thenew. Doubtless it would 
 
« 
 
 
 
 
 ^) 
 
 & 
 
 •^ 
 
 S 
 
 ^ ^ 
 
APPENDIX. 89 
 
 have been interesting to know so much, even if on no better 
 than plausible grounds ; still we have nothing at all for it be- 
 yond a feasible conjecture, unsupported by any whisper of 
 local tradition, and tenable only on the assumption that the 
 ambiguous phrase above referred to does after all apply to St. 
 Mungo's mother. But all this is utterly unsatisfactory ; and 
 meanwhile the important question relating to the age, and the 
 probative value of the ruin remains in suspense. It is not 
 difficult to answer. The slightest inspection of the sketch re- 
 veals at once the assurance, that no superstructure on such 
 foundations could have been erected in the ages immediately 
 succeeding the era assigned to Kentigern. Comparatively 
 plain as the ground-plan is, it certainly does not suggest re- 
 collections of the eighth and ninth centuries, our own country 
 being the theatre. Nor are we left here to be guided by the 
 dim lights which may be struck out of art-criticism and anti- 
 quarian gropings. In a charter dated at Edinburgh, 27th 
 May, a.d. 1503, we read as follows : — " Robertus Glasguensis 
 archiepiscopus primus e reditibus terrarum de Cragrossy 
 quas ecclesie donavit, fundavit unam capellaniam in ecclesia 
 beatissimi Kentigerni confessoris ubi idem natus erat per 
 archiepiscopum constructa et edificata prope monasterium de 
 Cuiross."* That is, Robert the first archbishop of Glasgow, 
 out of the rents of the lands of- Cragrossy which he has be- 
 stowed on the church, has founded one chaplaincy in the 
 church of the most blessed Kentigern, confessor, constructed 
 and built by the archbishop near the monastery of Cuiross. 
 No language could possibly be clearer or more decisive than 
 this. The endowment was conferred in A.D. 1503, on a chap- 
 laincy in a church which had been previously erected. But 
 then that church itself had been " constructed and built" by 
 the archbishop, — the same who now made provision for a chap- 
 lain to serve at one or other of its altars ; for he expressly 
 calls himself the " first " who held that dignity. Now Robert 
 Blacader was elevated to the episcopal See of Glasgow in a.d. 
 1484. King James IV. was extremely religious according to 
 the fashion of the time, — that is, he cherished a superstitious 
 veneration for the church, and in early life had been admitted 
 to a canonry in the cathedral chapter at Glasgow. Through 
 his intercession at Rome, a papal bull was obtained in the be- 
 ginning of A.D. 1491, by the authority of which Bishop Robert 
 Blacader became a metropolitan and archbishop, with four 
 
 * Eegist. Episc. Glasg. II. 505. 
 
 6 
 
30 APPENDIX. 
 
 suffragans under his jurisdiction. The inevitable conclusion 
 is that the chapel, spoken of in the first lection of the office, 
 •with which we are engaged was erected after A,D. 1491, and 
 within about fifteen years of the date at which the Aberdeen 
 Breviary was printed by Walter Chepman. A frail structure 
 it must have been, if it had not survived till the day of that 
 printing ; nevertheless, the way in which it is referred to, 
 under the editorial care of Bishop Elphinstone, is by no means 
 commendable. The truth seems to be that Bishop Robert 
 Blacader's munificence was of a kind which, though extremely 
 old, never becomes obsolete ; and that the church built by him 
 at Culross was as much a monument of his own gratified ambi- 
 tion, as it was an act of homage paid to the patron saint of his 
 diocese. Under such conditions, we cannot accept the ruins 
 for proof of even the barren conclusion, that their site cover3 
 a spot which tradition had previously indicated as the birth- 
 place of Kentigern. 
 
 3. St. Mungo a farmer. The second and third lections re- 
 cord miracles which will afterwards receive as much attention 
 as they seem to require; and the prolusive responses and 
 versicles are sufficiently explicated by subsequent portions of 
 the office. But in the response which immediately follows 
 the last of these lections, we have allusions of which the 
 Breviary furnishes us with no elucidation. 
 
 " E. Jussit arare lupum placuit cni jungere cervum ; 
 Fert ager cererem presul cum spargit arenam." 
 
 The alleged miracle thus brought under our notice is, by the 
 biographers, said to have happened after Kentigern's consecra- 
 tion to the episcopate ; but as it would be ridiculous to affect 
 a chronological arrangement of such materials, we follow the 
 course of the text, and subjoin the story from Camerarius,* 
 who copies Capgrave as the latter had copied Jocelin. " Lest 
 he should eat the bread of idleness, he — Kentigern — was ac- 
 customed to labour with his own hands in the cultivation of 
 the ground. And when he was on one occasion in want of 
 oxen, he commanded stags in the Lord's name to come to him 
 out of the forest, and instead of oxen to plough the land. 
 They, instantly obeying, and tamed so as to till his fields, were 
 wont to go away to their feeding-ground, and then return to 
 their labour. At length a wolf, rushing forth on a stag when 
 it was worn out by toil, strangled it, and with its carcasa 
 
 * Cum. d« Scot. Fort. &o. 81. 
 
APPENDIX. 91 
 
 glutted his own ravenous gullet. When he had heard of this, 
 Kentigern, stretching out his hand towards the wood, said, — 
 " In the name of the holy Trinity, I command that the wolf 
 which has inflicted this loss on me, shall immediately come 
 hither and make satisfaction.' And lo ! the wolf, bounding 
 out of the wood, rushed up with a howl to his feet. Then the 
 saint said to him, ' Get thee up ; and in the name of Jesus 
 Christ I command thee that, in room of the stag which thou 
 hast devoured, thou go to the plough and till, out and out, 
 what remains to be done.' The wolf accordingly, obeying the 
 saint's words, and coupled with the stag, after ploughing nine 
 acres complete, was permitted to go away. And when a mul- 
 titude had come together to gaze on the spectacle, the saint, 
 opening his mouth, said : — ' Men and brethren, why do ye 
 stand staring in wonder at this thing ? Believe me that be- 
 fore man became disobedient to his Creator, not animals alone, 
 but even the elements, were subject to him. But now, on 
 account of his transgression, all things having been turned to 
 their contraries, the lion is accustomed to tear, the wolf to 
 devour, the serpent to wound, the water to drown, the fire to 
 burn, the air to corrupt, and the earth converted to iron to 
 destroy by famine. And, to complete this great heap of 
 abounding evil, man not only fights against man, but he him- 
 self voluntarily becomes cruel to himself. Still, since many 
 saints have been found perfect before God in true innocence 
 and pure obedience, in holiness, faith, love, and righteousness, 
 they have recovered from the Lord, as it were, the old common 
 right and natural gift, inasmuch as they are wont to command 
 beasts and elements, diseases and deaths.' " Thus far, Came- 
 rarius faithfully followed his two predecessors ; but he has a 
 curious piece of information to add, on his own responsibility. 
 " Besides," he says, " this miracle was so celebrated that, lest 
 its memory should at any time perish, they attached it to the 
 city itself, which was previously called by another name — 
 Glasgow that is, which word signifies a wolf and a stag ; and 
 Glasgow is, to this day, the name of that city, adorned with a 
 famous archiepiscopal See." 
 
 We have not a word to say, either for or against this etymo- 
 logical effort of Gamerarius ; neither does it appear at all neces- 
 sary to discuss the theory of saintly privileges attributed by 
 him to Kentigern. Of course no one believes that the alleged 
 address is authentic, or indeed anything else than a rhetorical 
 flourish by some one or other of St. Mungo's biographers. It 
 
02 APPENDIX. 
 
 may have appeared in the lost portion of the Glasgow MS., 
 and it certainly does occur in Jocelin's Vita* — either way 
 coming to us from the twelfth century. At that time miracles 
 were by no means supposed to have ceased, nor indeed are 
 they now ; but they had become much rarer than they were 
 reported to have been in the earlier ages, and there was an 
 ominous caveat in the fact that they were felt to need some 
 explanation. The little sermon invented for Kentigern is both 
 curious and instructive as a record of the opinions which, 
 among men who were learning to think more or less, had 
 begun to prevail in the twelfth century. 
 
 The prodigies of those remote times are said to have repeated 
 one another after a somewhat strange fashion; the demand 
 appears to have been too active for the slow brains emploj r ed 
 in fabricating them, and therefore it was found convenient 
 to manufacture them occasionally in duplicate. The spring- 
 ing up of fountains wherever they happened to be wanted, is 
 a familiar example. For a match to the wolf of Kentigern, 
 we have only to turn a single leaf of the Breviary. There - } - 
 we read that St. Foelanus, or Fillan, " having, in consequence 
 of angelical admonition, left his holy mother Kentigerna, came 
 to his uncle Conganus, a man of the greatest sanctity, at a 
 place which is called Siriacht, in the upper parts of Glendeo- 
 chquhy, or Glendochart, in which place a spot for the erection 
 of a basilica for himself and seven clerical servants, was' 
 divinely pointed out to him. After he had stayed a short 
 time there, he drove utterly away, with his little dog, an ex- 
 tremely ferocious wild boar which had previously devastated 
 the whole people with its ravages. And in the same place, he 
 converted many from the error and perfidy of heathenism and 
 idolatry, to the faith of Christ. And while he was building 
 the church on the spot pointed out to him from heaven, when 
 the oxen had been loosed from his carts, a voracious and 
 savage wolf killed and devoured one of the oxen by night. In 
 the morning, when he had not an ox to supply the place of 
 that which had been killed, after he had poured out his prayer 
 to God, the same wolf, coming back as a tame creature, sub- 
 mitted itself to the yoke of the team along with the remain- 
 ing oxen ; and persevering moreover, continued to pull with 
 the rest till the completion of the said church, after which it 
 returned, without hurting any one, to its own accustomed 
 nature." 
 
 * Pinkerton, Vitae, 238. + II., fol. xxvi. 
 
APPENDIX. 93 
 
 Another remarkable feature of Kentigern's farming opera- 
 tions, which is alluded to in the response quoted above, re- 
 mains to be illustrated ; and here our fullest information is 
 furnished by Jocelin. " While the holy man was thus speak- 
 ing," says that writer,* " they who were present were no less 
 edified by his eloquence than they had previously been asto- 
 nished by the manifest miracle. Then when the ploughed field 
 should have been sown, the saint inquired for seed and found 
 none, because the whole produce of the last year had been 
 given away in alms to the poor. Therefore he had recourse 
 to his customary arms of prayer, and in his faith doubting 
 nothing, he took sand instead of seed, and scattered it on the 
 ground. When this had been done, at the proper time the 
 plant grew and the young shoot sprang up, the stalk produced 
 the ear, and presenting the best and heaviest wheat at the 
 usual season, overwhelmed all who saw or heard with extreme 
 amazement ; and his celebrity, which had been high before, 
 was greatly enhanced afterwards. Truly the saint, by the 
 virtue of that grain of corn which, after it fell into the earth 
 by death, on rising again brought forth much fruit, gathered 
 a harvest of grain from a sowing of sand. He himself also, 
 for the bowels of holy mother church, the best of all soils, by 
 the ploughshare of the gospel, secured countless multitudes 
 who had formerly been unstable in mind, and blown about by 
 every wind of erroneous doctrine, whose folly was more in- 
 constant than the sand of the sea ; and with the help of God 
 he caused them to produce grain of salvation in faith, and 
 charity, and the practice of good works. And these He him- 
 self, the great Father, has judged worthy of translation to 
 celestial garners and His own table." 
 
 4. The Irish jester and the winter bramble-berries. We have 
 thought that a single specimen of Jocelin's spiritualizing 
 might be worth inserting, in spite of the cruel use of metaphor 
 into which it betrayed him ; still the transition which gives 
 us another prolusive strain is a pleasant one. Immediately 
 after the response of which we have said enough, the follow- 
 ing versicle occurs : — 
 
 " V. Et dumus insolitas brume dat tempore bachas." 
 
 The incident here alluded to, which has been left unexplained 
 by the compiler of the office, is placed by the biographers of 
 Kentigern far down among his gests, and after his return from 
 
 » Pinkerton, 238. 
 
94 APPENDIX. 
 
 Wales to Glasgow. Thus much premised, we again refer 
 to Jocelin,* the substance of whose pompous narrative, and 
 much of its phraseology as well, are retained in the abridged 
 version of Capgrave. 
 
 " King Rederech," says our authority, " was highly exalted 
 by the Lord, because he clave to His service in faith and good 
 works, and in obedience to the will of St. Kentigern. For 
 glory and riches were in his home, liberality was in his heart, 
 urbanity in his mouth, munificence in his hand ; because the 
 Lord had blessed the works of his hands. Whence, not only 
 in the surrounding regions of his own territory, but also be- 
 yond the sea into Ireland, the fame of his generosity had gone 
 out. Wherefore, by a certain king of Ireland, a jester, skilled 
 and expert in his trade, was sent to Cambria to the court of 
 the foresaid king, in order that he might see whether the truth 
 corresponded with the report which had been so widely circu- 
 lated. Having been admitted to the palace, the jester played 
 with his hand on the timbrel and harp ; and he delighted the 
 king and his courtiers on all the feast days of our Lord's nati- 
 vity. When the solemnity of the Lord's most sacred epiphany 
 was over, the king ordered gifts, such as befitted his royal 
 magnificence, to be produced and given to the jester. Reject- 
 ing all these, the bard (hystrio) or player asserted that he could 
 obtain plenty of such things in his own country. Asked by 
 the king what he would be pleased to accept, he replied that 
 he was in no want of gold or silver, garments or horses, in 
 which Ireland abounded. " But if you please," he added, " in 
 order that I may go away guerdoned by you, let a plateful of 
 fresh bramble-berries be given me." They who heard that 
 word come out of the man's mouth were convulsed with 
 laughter, because they imagined that his jesting tongue had 
 said this as a joke ; and a court-attendant of his kind is usually 
 acceptable in the eyes of those who hear him, in proportion to 
 the success of his ludicrous talk in exciting their mirth. But 
 he affirmed with an oath that he had asked the bramble- 
 berries, not in joke at all, but in serious earnest ; nor could he 
 by any means whatever, — by entreaties, by promises, by the 
 offer of the most ample gifts,- — be bent from this intention of 
 his ; and rising up he intimated his wish to withdraw and, — 
 as the vulgar phrase runs, — await the king's honour. But the 
 king took all this sufficiently ill, and inquired of those who 
 were about him what could be done on the occasion, so that 
 
 * Pinkerton, Vitae, &c, 277 
 
APPENDIX. 95 
 
 he might not be disgraced; for it was winter, and not a 
 bramble-berry could anywhere be found. By the advice 
 therefore of his friends he went to St. Kentigern, and humbly 
 requested that he would by prayer procure from God what 
 was demanded. The man of God, although he did not deem 
 it pleasant to practice prayer in the interest of such frivolities, 
 yet had known that the king cherished much devotion to- 
 wards God and the holy church ; and though he saw him to 
 be at fault in this particular, the holy bishop resolved to com- 
 ply with his petition, hoping on such an occasion to do him 
 good. Accordingly, after a moment's deliberation and a short 
 prayer, he said to the king, ' Do you remember where, in 
 summer, you threw away the garment which you wore, on 
 account of the excessive heat, and in order that you might 
 follow your dogs more rapidly when you were hunting ; and 
 having forgotten or not caring to pick it up again, has it not 
 occurred to you how you can exonerate yourself ? ' The king 
 replied, ' My lord, king, and bishop, I know the time and 
 place.' ' Go at once,' said the saint, ' to the spot, where you 
 will find that garment still entire, and spread over a bramble- 
 bush, with plenty of ripe berries under it, quite fresh and fit 
 for pulling. Gather these and satisfy the jester's demand ; 
 and take care that in all possible ways you honour God more 
 and more, for that He does not permit your honour to be sul- 
 lied or impaired.' The king did as the prelate bade him, and 
 found everything exactly as the latter had foretold ; where- 
 fore taking a plate and filling it with bramble-berries, he pre- 
 sented it to the bard, saying, ' There, take what you have de- 
 manded ; for, with the Lord's hand helping us, it is beyond 
 your power to bring the slightest reproach on my munificence ; 
 and lest I should seem more parsimonious to you than to 
 others, stay with us as long as you please.' When the bard 
 or jester saw the dish full of bramble-berries at so unseason- 
 able a time, he was overwhelmed with astonishment, and ex- 
 claimed, ' Truly among the kings of the earth there is none 
 like you, so munificent are you in your bounty; neither is 
 there any one like Kentigern, distinguished for holiness, 
 worthy of praise, and a worker of miracles, who before my 
 sight has done things so surprising. But I will not withdraw 
 from your palace or from your service ; I will be your slave 
 always, so long as I shall live.' The bard accordingly remained 
 at the king's court, and for many a day did his proper work 
 there in the capacity of jester. Afterwards, contrary to the 
 
96 APPENDIX. 
 
 habits and character of all his past life, moved by the fear of 
 God, he renounced the office of a bard, and entering the ways 
 of a better life, devoted himself to the service of God." 
 
 This curious story is not supposed to require any commen- 
 tary ; and we proceed to say a few words on a collateral topic. 
 The intercourse between Kentigern and Ireland, or rather be- 
 tween him and natives of that island, though we know of no 
 means by which it could be satisfactorily explored, is fre- 
 quently brought under our notice by the documents with 
 whose contents we are engaged. In the lections of the Bre- 
 viary it is true, which directly relate to Kentigern, there is 
 no allusion whatever to this intercourse ; and the versicle 
 which we have been attempting to explicate contains the only 
 reference to it that occurs in the office. But the legend of St. 
 Conwal presumes the fame of Kentigern, as a Christian teacher, 
 to have become so brilliant in Ireland as to attract disciples 
 from the Green island, to the banks of the Clyde and the 
 Molendinar. Moreover, as we are told by Jocelin,* and after 
 him in nearly the same words, by the anonymous writer in 
 Capgrave's col]ection,-f- the services of an Irish prelate were 
 obtained for the consecration of the reluctant Mungo as the 
 first bishop of Glasgow. Again, from the same two writers^ 
 we hear that, after having been driven away into Wales, and 
 so earning the title of confessor, by the hostility of king 
 Morken's relatives, he was recalled to Clydesdale by king 
 Rederech, or Roderic, who had been baptized in Ireland by 
 the disciples of St. Patrick. It is beyond all question there- 
 fore, that these legendary writers wished to represent the re- 
 lations between the Hibernian and the Cambrian Christians, 
 with Kentigern at the head of the latter in North Britain, as 
 intimate, habitual, friendly, and confidential. 
 
 But then, the lections of the Breviary and the vita in Cap- 
 grave are both of them distinctly derived from Jocelin ofFur- 
 ness, on whose sole authority therefore all that we have yet 
 heard of Kentigern's connection with Ireland, ultimately rests ; 
 and such ground is as slippery as it is narrow. Yet where 
 are we to look for corroborative evidence ? It is disappoint- 
 ing, — almost even staggering, — to reflect that we need not 
 turn to Bede, by whom our saint seems never to have been 
 heard of, and that we have failed to discover the slightest 
 trace of him in the "Annals of the Four Masters." The un- 
 settled and transitionary state of our south-western districts may 
 
 * Finkerton, 223. f Act. Sanct. Jan. II. 99. J Pink. 261, Act. Sanct., &c, 101. 
 
APPENDIX. 97 
 
 be supposed sufficiently to account for the silence, or even the 
 ignorance, of the venerable monk of Jarrow, especially when 
 viewed in combination with the bitter hostility between the 
 earlier British church and the Romanized ecclesiastical system 
 introduced by St. Augustine of Canterbury, to the latter of 
 which that writer was zealously devoted. Considerations like 
 these, however, are in no wise applicable to the great national 
 work that has been named ; and though it also is mute, we 
 may still hope to obtain some glimmering light on the subject 
 of our inquiry from a collateral source. In the time of Ken- 
 tigern, or from and after A.D. 503, the Scots, after many pre- 
 vious incursions, were permanently establishing themselves, 
 both race and name, in Ergadia or Argyleshire, which lies ad- 
 jacent to our northern Cambria on the west. Thither, in A.D. 
 563, St. Columba had followed his compatriots, many of them 
 his kinsmen, and along with twelve companions had placed 
 his ecclesiastical metropolis in the small island of Hy or Iona. 
 The intruders were Christians, nominally at least ; and if no 
 traces of intercourse between them and the Camhro-British 
 Christians of Clydesdale, or through them between the latter 
 and their co-religionists in Hybernia, could be discovered, we 
 might possibly begin to be somewhat distrustful of the hagio- 
 logists, and dubious as to the historical position of St. Mungo. 
 And yet such traces are extremely slight. Precisely a century 
 after the death of Columba in A.D. 597, Adamnan, the ninth 
 abbot of Iona, wrote a life of his illustrious predecessor, the 
 founder of the monastic establishment in that lonely island ; 
 but in this primitive and venerable document the name of our 
 saint does not occur ; nor does it contain the slightest allusion 
 to the alleged meeting of the two great teachers on the banks 
 of the Molendinar at Glasgow. This incident is magnilo- 
 quently described by Jocelin, whose narrative, in a consider- 
 ably chastened and abridged form, reappears in Capgrave's 
 anonymous vita ; and from this last the brief notice of it in 
 Lections viii. and ix. of the office in the Breviary, appears to 
 have been derived. Failing to find any corroboration of 
 Jocelin's story on the more trustworthy pages of Adamnan, 
 we have met with nothing of that nature more to the purpose 
 than the following traditionary scrap. Jocelin tells* us how, 
 after the performance of a conspicuous miracle by Kentigern, 
 Columba and he exchanged their baculos or pastoral staves, 
 in pignus quoddam et testimonium mutuae dilectionis ; add- 
 
 * Pinkerton, 285. 
 
 7 
 
98 APPENDIX. 
 
 ing that the cambo given by the abbot to the bishop had beeD 
 long preserved, out of reverence for both saints, in the church 
 of the holy bishop and confessor Wilfrid at Ripon. Now this, 
 if it had stood alone, must of course have gone for nothing at 
 all ; but then Fordun * writing about two centuries and a-half 
 later, at any rate verifies the tradition. "Ac nunc cambo, he 
 says, quern beatus Keniigernus a beato Columba receperat, in 
 ecclesia Sancti Wilfridi de Ripoun, aureis crustulis inclusus, 
 ac margaritarum diversitate circumstellatus, cum magna 
 reverentia adhuc servatur." That is, "And now the cambo 
 (or crook) which the blessed Kentigern had received from the 
 blessed Columba, inclosed in gold mountings and studded 
 round with a variety of pearls, is still preserved with great 
 reverence in the church of St. Wilfrid of Ripon." But for the 
 gold and the pearls we might have suspected that the author 
 of the Scotichronicon merely echoes the monk of Furness. 
 
 We have yet a few more words to add regarding the recog- 
 nition of Kentigern by Christians in or from Ireland. Among 
 the " additional notes" to Adamnan's " Vita Sancti Columbae," 
 prepared for " the Irish Archaeological and Celtic Society," the 
 singularly accomplished editor, under the letter 0, gives us a 
 compact " Chronicon Hyense," the materials for which, he 
 says, " are furnished principally by the Irish Annals, especially 
 those of Ulster." From the last-named source accordingly we 
 suppose the following entry, which occurs"}- under date a.d. 601, 
 to have been derived : — " Quies S. Kentigerni episccpi, et 
 obitus Roderci regis." Now this is something ; but it is cer- 
 tainly not much. For an instant we imagined that we had 
 obtained a surer foothold through the last clause of the obi- 
 tuary quotation. Adamnan devotes a chapterj to a prophecy 
 of Columba " Be Roderco filio Lothail, qui in petra Clalthe 
 regnavit," or concerning Roderic, the son of Lothail (elsewhere 
 called Rhydderch Hael, &c.,) who reigned at (or on) the rock 
 of Clyde (Dumbarton) ; and he begins it thus : — " Alio idem 
 in tempore hie, ut erat sancti viri amicus, aliquam ad eum, 
 &c." The editor says, in a note which he subjoins to the word 
 amicus, " His special favourite was St. Kentigern, the friend 
 of St. Columba, through whose agency Christianity became 
 established in his dominions." On reading these words, we 
 asked ourselves, with profound deference for his opinion, and 
 great willingness to welcome so material a testimony to the 
 
 * Vol. I. p. 134. t Adamn. Vit. Oolumb. Bannatjne Club Ed. p. 372. 
 
 t Lib. I. c. IS. 
 
APPENDIX. 99 
 
 historical claims of our saint, whether Dr. Reeves could mean 
 that the sanctus vir, of whom king Roderic was the amicus, 
 denoted St. Mungo. A careful perusal of the text satisfied us 
 that he intended nothing of the kind, — that though the note 
 is apt to be misleading, and seems to us somewhat irrelevant, 
 still the holy man, of whom the king was the friend, was none 
 other than Columba himself; and that, in this chapter, we 
 have not the remotest allusion to the great Glasgow Patron 
 Saint. The result is that the only testimony even to the 
 existence of Kentigern, which we have been able to obtain 
 from Ireland, is derived from Annals compiled, no doubt from 
 previously existing materials, by Cathal or Charles Maguire, 
 who died in A.D. 1498* Surely other notices of a prelate who 
 was so distinguished in Clydesdale must exist among the 
 voluminous Irish records ; but the documents, and often the 
 language in which they are written, place them wholly beyond 
 our reach. 
 
 5. St. Serfs cook raised from the dead. Still following 
 the order of the office in the Breviary, we come next to 
 Lection IV., and the miracle wrought on St. Serf's cook 
 Here again the compiler of the ritual commemoration has 
 given the story in a comparatively modest form. The ver- 
 sion adopted by the Bollandists,'f- though it also consider- 
 ably tones down Jocelin's original, may serve our purpose 
 here as an example of the class of fictions to which it belongs. 
 " When the cook of Servanus," we are told, " worn out by in- 
 firmity, breathed out his vital spirit, he was buried according 
 to custom. But on tbe next day, at the instigation and en- 
 treaty of all his envious disciples, the holy old Servanus, ad- 
 juring Kentigern by the holy and terrible name of the Lord, 
 commanded him, in virtue of holy obedience, at least to try 
 what he could do towards the resurrection of his servant. 
 The youth, shuddering at the adjuration, ordered the earth to 
 be thrown out of the grave ; and, prostrated in tears, implored 
 the mercy of the Lord, saying, ' O Lord Jesus Christ, the fife 
 and the resurrection of the dead, who killest and makest alive, 
 who leadest down to Hades aud bringest back again, to whom 
 life and death are obedient, who raisedst up Lazarus on the 
 fourth day, — revive this dead man, that Thy holy name may 
 be blessed above all things for ever.' Nor was there any de- 
 lay ; he who had been buried, rising from the dead, afterwards 
 related the punishments of the wicked and the joys of the 
 
 * O'Curry's Lectures, pp. Pi, 85. t Act. Sanct Jan. II. 98. 
 
100 APPENDIX. 
 
 righteous which he saw, and converted many from evil to 
 good, and by his words confirmed the good to the end that 
 they should become yet better. He affirmed that with grief 
 unutterable he was torn away from human affairs, and led be- 
 fore the tribunal of the tremendous Judge ; and there he saw 
 many, after having received sentence, precipitated into hell, 
 others doomed to purgatorial regions, several elevated with 
 great exultation to heavenly joys. And when he was trem- 
 bling in expectation of his own sentence, he heard that he was 
 the person for whom Kentigern, beloved of the Lord, was 
 praying ; and then by a certain shining man he is ordered to 
 be returned to the body, — to be restored to fife and his former 
 health; and is, by his same earnest conductor admonished 
 that thenceforth he should be careful to lead a more correct 
 life. For the same cook, assuming the religious habit, and 
 going on from virtue to virtue, survived seven years. On the 
 covering of his tomb the manner in which he had been raised 
 up by St. Kentigern is sculptured in letters." 
 
 Now this, like most of the legendary miracles, sets the com- 
 mentator utterly at defiance; it will submit to no theoretical 
 explication, ethical, symbolical, or simply charitable. As for 
 the visions, it would be very easy to match them, over and 
 over again, and to pretend that we were in this way illustrat- 
 ing them ; but such a process comes ultimately to nothing ; 
 and is in truth a mere intellectual juggle, like a game played 
 for counters ; we shall therefore content ourselves with refer- 
 ring on this head to the curious trances of St. Fursey* But 
 it may be added that, though we hear nothing more of the risen 
 cook's fife, we yet learn from a manuscript, not of very ancient 
 date, — a grail, antiphoner, or some other such minor service- 
 book of our pre-refbrmation church, that the said cook, having 
 died a second time, was buried at Lochquinioch. Of course 
 this alleged interment must be referred to the burying-place 
 connected with some earlier ecclesiastical erection, on or near 
 the spot where Lord Semple founded and endowed a college 
 in a.d. 1504., within what are now the "grounds" of Castle- 
 semple ; for even the old church and churchyard of the pre- 
 sent Lochwinnoch are comparatively modern. The MS. above 
 referred to was seen by us some twelve years ago, in the pos- 
 session of our lamented friend, the late Joseph Robertson ; and 
 is believed to be now in the Advocates' Library. 
 
 6. King Morken's barns emptied. Immediately after the 
 * Beda, Hiit. Eocles. Lib. III. o. xis. 
 
APPENDIX. 101 
 
 lection that has just been reviewed, we meet with the following 
 response and versicle, of which the sequel gives no explana- 
 tion : — 
 
 " E. Dum negat annonam populo trnx regulus aptam, 
 Ad loca pontifieis subito ruit area messis. 
 V. Cluda fluctus Christum novitnon invidus ipsum." 
 
 Jocelin has expended almost more than the usual amount of 
 his inflated eloquence on the alleged miracle thus alluded to ; 
 but we may again content ourselves with the greatly abridged 
 version in Capgrave's collection. This then is the story* : — 
 When, on a certain occasion, Kentigern was in want of provi- 
 sions for the Brothers, and went to the Cambrian king, 
 Morken by name, intimating the destitution of his friends, he 
 humbly implored that he (the king, viz.,) according to the 
 apostolical admonition, would supply their need out of his own 
 plenty. But he with blasphemous mouth said to him ironi- 
 cally, ' Cast thy care on the Lord, and He will sustain thee ; 
 since nothing is lacking to them that fear God, as thou hast 
 been accustomed to teach others. Yet thou, while thou fearest 
 God and keepest His commandments, — art thou in want of all 
 good things, and even of necessary food ? — whereas I, who 
 seek neither the kingdom of God nor His righteousness, — why 
 all things as thou eeest, smile upon me in prosperity and abun- 
 dance. Vain therefore is thy faith, and thy preaching is 
 proved to be false.' But the holy man maintained, on the 
 testimony of sacred Scripture, the conclusions of reason, and 
 the strength of examples, that many righteous and holy men 
 are afflicted with destitution and thirst in this world, while 
 the reprobate are elevated to great opulence and heights of 
 honour ; but that the poor will be the patrons of the rich, by 
 whose beneficence they are sustained ; and he taught strenu- 
 ously that the rich need the patronage of the poor as vines 
 need the support of the elm. At length the king, unable to 
 bear his words, replied thus : — ' If, trusting in thy God, and 
 without human assistance, thou shalt be able to transfer to 
 thine own mansion, all the corn which thou seest contained in 
 the barns, I wilhngly consent ; and as to the rest, I will de- 
 voutly comply with thy demands.' But the saint of God, with 
 eyes and hands lifted up to heaven, poured out a prayer with 
 tears to the Lord. And lo ! in the same hour, the river Clyde, 
 rushing from below, began suddenly to swell and overflow its 
 banks ; and carried along with it the entire barns of the king 
 
 * Act. Banct. Jan. II. p. 100 
 
102 APPENDIX. 
 
 with the corn in them, up to the very place, Mollingdenor by- 
 name, where the saint was accustomed to reside. So utterly 
 uninjured by the waters was everything found, that not even 
 an ear appeared to have been wetted." 
 
 7. Kentigem leaves St. Serf and Culross. The compiler of 
 the office in the Breviary, whoever he may have been, is much 
 to be commended for the prudent reserve which, in Lection 
 V., he displays on this subject. Seldom, even by a hagio- 
 grapher, has nonsense of so gross a description been placed on 
 record, as that which meets us concerning the parting of 
 Mungo and Servanus. Here, as usual, Jocelin is the principal 
 offender; but the writer in Capgrave's Vitae, who abridges 
 his predecessor's narrative, removing some of its extravagant 
 features, obviously lacked both the sagacity and the informa- 
 tion requisite to prevent him from transcribing palpable 
 absurdities. A superstitious avidity for the miraculous, and 
 an almost fatuous credulity in regard to every allegation or 
 pretence of it, were prominent features in the mediaeval ortho- 
 doxy ; and on the pages of ecclesiastical authors down to the 
 fifteenth century, we expect to discover the natural results of 
 them, in a superabundance of prodigies and some considerable 
 confusion concerning the value of evidence. In this instance 
 we have both of these, to an extent beyond all moderate ex- 
 pectation. Instead, however, of directly quoting either Jocelin 
 or Capgrave, we shall here retire from the functions of com- 
 mentator in deference to Archbishop Ussher ; merely premising 
 that Kentigern is, by the biographers, affirmed to have with- 
 drawn from Culross simply for the purpose of escaping from 
 the jealousy, ill-will, and active hostility of his fellow-dis- 
 ciples, though not without some distinct intimation that his 
 design was approved of by the supreme Ruler of all things. 
 
 After having exposed some wild fictions, of which we may 
 hear more below, relating to the earlier days of Saint Serf, 
 Ussher goes on to say* : — " And yet, perhaps, these things are 
 not more ridiculous than others, which John of Tinmouth-f- 
 relates as having been done in the last stage of his life, de- 
 scribing as follows how it was that his disciple and foster-son 
 
 * Works, Elrington's Edition VI. 214. 
 
 + The same whom we, after the Bollandists, have preferred quoting as the anony- 
 mous writer in Capgrave's " Nova Legenda." It appears that, in a.d. 1368, or thereby, 
 John of Tinmouth compiled what he called a " Sanctilogium," containing lives of 157 
 British saints ; and that from his MS. John Capgrave borrowed 154 j but to the ques- 
 t ; 0Ilj — who was the author of these vitae ? — there is no answer. See Liber do illus- 
 trious Henricis, edited by the Rev. F. C. Hingeston, pp. 191-193. 
 
APPENDIX. 103 
 
 Kentigern withdrew from his abode. ' Retiring secretly, he 
 (Kentigern) came to the river Mallena, which, overflowing its 
 channel through the influx of the sea-brine, entirely extin- 
 guished all hope of crossing. But the Lord who divided the 
 Red Sea, and once led the people of Israel through the midst 
 of it with dry feet, He himself divided the river Mallena for 
 His servant, and there were as if it had been, walls on his right 
 hand and on his left. Then having crossed the narrow arm of 
 the sea by a bridge (per pontem ; here, however, pons must 
 be understood to denote the miraculous ford), he saw the waters 
 fill the channel with a sudden rush, and deny a passage for 
 any one. And that place was for the future impassable ; and 
 thenceforth the bridge (i.e., the ford), covered over with water, 
 no longer afforded any one an opportunity of crossing. More- 
 over, the river Mallena, forsaking its course, thenceforth 
 twisted itself about into the channel of the river Ledon ; and 
 thus two rivers which had until then been divided have since 
 that day been commingled. And lo ! the holy Servanus, having 
 followed the fugitive with a staff supporting his aged limbs, 
 stood on the bank, and loudly wailing, said : — ' Alas ! my 
 dearest son, light of my eyes, staff of my old age ! why do you 
 forsake me ? why do you leave me ? Reflect, I beseech you, 
 how, when you issued from your mother's womb, I took you 
 up, supported you, taught you, educated you down to this 
 very hour ; do not abandon my hoary hairs.' But the holy 
 man, bursting into tears, said : — ' You see, father, that what is 
 going on is divine ; nor are we able to change the purpose of 
 the Highest, or to refuse compliance with His will.' ' I beg,' 
 said Servanus, ' that, as you did before, you will again divide 
 the brine by your prayer, — that you will lay the soil bare, in 
 order that I, passing over alone on dry ground, may come to 
 you. For I will become to you a son instead of a father, a 
 disciple instead of a teacher, and an inseparable companion as 
 long as I live.' Then the holy man, bathed with many tears, 
 said : — ' Go bac-k, I beseech you, my father ; and instruct your 
 disciples by teaching and example, and correct them by discip- 
 line. May He who recompenses whatever is good, reward you 
 for all the benefits which you have conferred on me ! For you 
 have fought the good fight, and have now finished your course. 
 But I go forward whither He who separated me from the 
 womb of my mother has sent me.' And so, with mutual 
 benedictions, they departed from one another. Soon after- 
 
104 APPENDIX. 
 
 wards the holy Servanus, in a good old age, passed away to 
 the Lord.'" 
 
 " In this narrative," so TJssher resumes, " it escaped the 
 writer that by the words Mallena and Ledo, no rivers of the 
 names are at all denoted, but merely the increasing and de- 
 creasing tides of the ocean ; ' which * by a course alternating 
 through seven and eight days, distribute each month among 
 them by the quadriform variety of their own change.' For 
 the lesser tides are called Ledones, which ' begin from the fifth 
 moon, and in like manner from the twentieth ; and for as 
 many hours as they advance, for so many they recede. 
 Malinae are the greater, which begin from the thirteenth and 
 twenty-eighth moons, and last six days and fifteen hours ; and 
 they are more rapid in advancing, — slower in receding.' So 
 the venerable Bede, — and before him the author of the books 
 " de mirabilibus Sacrae Scripturae : — ' A daily inundation 
 twice a day, from time to time, goes always on through the 
 twenty-four hours ; and through the alternate weeks it is 
 accompanied by the rotation of Ledo and Malina. But Ledo 
 has six hours of flood and as many of ebb ; Malina, on the 
 other hand, rushes up with a grand swell for five hours, and 
 then for seven hours leaves the sand-ridges on the shore un- 
 covered.' Marcellus Empiricus also, who flourished in the 
 time of the emperor Valentinian ; Wilibaldus, in the end of 
 the life of Boniface ; the writers, too, of the acts of Rumoldus 
 and Gummarus, have all made mention of Ledo (or Liduna) 
 and Malina; and Roger Hoveden, describing the Lindis, a 
 small stream in Northumberland, says : — ' Lindis is the name 
 of a streamlet which runs into the sea, having two feet in 
 breadth when it is Ledo, — that is, the lesser tide, and it can 
 then be seen ; but when it is Malina, — that is, the greater tide 
 of the sea, then the Landis cannot be seen.' " 
 
 We have tried to translate Ussher's Latin, and that of his 
 authorities, as correctly as we could, without the least regard 
 to elegance of expression, which, indeed, neither of them pos- 
 sesses in the original. But although the demonstrated blun- 
 dering of Jocelin and his follower, — whether John of Tinmouth 
 or the anonymous writer of the Bollandists, — has disem- 
 barrassed us of a topographical problem which seemed insoluble, 
 yet we cannot but feel that the archbishop's curious learning 
 throws no light whatever on the actual facts, if there were any 
 
 * Here TJssher quotes Bed. de temporum ratione, cap. 27, whose acooun t of our spring- 
 tides and neap-tides is not very clear, though in a way intelligible. 
 
APPENDIX. 105 
 
 such, connected with the alleged parting. Could we believe, 
 — what is wholly incredible, — that St. Serf had his constant 
 or even his principal residence in some kind of Ccenobium at 
 Culross, and there conducted the Christian education of Ken- 
 tigern for about twenty years consecutively, then there must 
 probably have been a leave-taking, after one fashion or an- 
 other, between the two ; and the latter of them must have 
 crossed the Forth somewhere- -no doubt fifteen or twenty 
 miles further up the stream, — on his way from the banks of that 
 river to those of the Clyde. But the dramatic scene between 
 the old man and the youth, so mawkishly sketched by the 
 hagiographers, and the miraculous confluence and permanent 
 union of two previously distinct streams, are as purely fictiti- 
 ous from beginning to end as even the imaginary rivers Ledo 
 and Mallena. 
 
 8. The consequences of kicking our saint. Another unex- 
 plained response and versicle follow the fifth lection : — 
 
 " R. Dum famulum pede percutit ira tiranni, 
 
 Membra rapit misera dolor ingens dira podagra. 
 V. Posteritas reoolit quod adhuo pes improbus egit." 
 
 Here, again, the anonymous writer in Capgrave of the Bolland- 
 ists, or Ussher's John of Tinmouth, gives a greatly abridged, 
 or even in this case a grossly mutilated, version of Jocelin's 
 narrative. The stringency of his compression may be mea- 
 sured by the fact that from him we have only four short sen- 
 tences, instead of the following grandiloquent story, told in 
 cramp and troublesome Latin, by the monk of Furness. 
 
 " After that, by the transportation of the corn," says this 
 writer,* " he had gladdened the city of God, where the con- 
 script citizens of the saints and those who belonged to the 
 household of God were gathered together into one, — then for 
 the service of the living God, the faithful and wise distributor 
 appointed in the house of the great Paterfamilias delivered 
 over the measure of grain, dividing it among his fellow-ser- 
 vants according as each of them was in want. But what was 
 over he dispersed, and gave to the poor ; nor did he send away 
 any needy petitioner empty. But the foresaid king Morken, 
 although exceedingly rich and great in men's eyes, neverthe- 
 less, being a slave of mammon, grudged the loss, as he deemed 
 it, of his year's produce, which had happened through the 
 miracle. Whence his enjoyment of his own was impaired, and 
 his spirit was embittered ; even as the rays of the sun, though 
 
 •Pinkerton, 241. 
 
106 APPENDIX. 
 
 welcome and pleasant to sound eyes, yield nothing but dark- 
 ness to such as are diseased and distorted. With his morbid 
 eye accordingly, in his fury he uttered many reproaches 
 against the holy bishop, denouncing him as a magician and a 
 sorcerer ; and he intimated to him that if he ever again ap- 
 peared within the royal sight, he should endure the severest 
 punishment due to those who had been guilty of treason. For 
 a certain most wicked man, Catheli by name (Capgrave calls 
 him Cathen), who was in the confidence of the king, had in- 
 stigated him to the hatred and injury of the holy prelate, be- 
 cause the life of the good is wont to be odious and burdensome 
 to the depraved ; and the mind which is already inclined to 
 evil, eagerly takes him for an adviser who recommends what it 
 wishes. For, according to Scripture, he who is his own leader 
 {dux ipsius) has none other than impious ministers, and 
 usually chooses as confidants those who, after hearing calumnies 
 with willing ears, infuse their own poisonous whisper, and by 
 means of fresh fuel or supplementary slanders, blow up the 
 flame, lest it should be extinguished. 
 
 " But the man of God, desiring to conquer malice by wis- 
 dom, approached the presence of the prince in the spirit of 
 gentleness rather than with the rod of severity ; and after the 
 manner of the most benignant father, he strove, by instruction 
 and admonition, to correct the folly of his son. For he knew 
 that the madness of Saul was alleviated by the dulcet strains 
 of David's harp ; and that, in accordance with the opinion of 
 Solomon, the wrath of a prince is appeased by patience. But 
 the man of Belial, like the deaf adder which closes its ears lest 
 it should hear the voice of the cunning charmer, did not 
 acquiesce in the counsel of salvation. Nay, stimulated by an 
 access of madness, he rushed upon him, struck him with his 
 foot, and laid him headlong on the ground. When the saint, 
 however, had been raised up by the bystanders, in order that 
 his doctrine might be approved by his patience, he bore both 
 the hurt and the insult with the utmost meekness, committing 
 his cause to the arbitration of the supreme Judge; and so from 
 the presence of the sacrilegious king, he went away rejoicing 
 that he was held worthy to suffer contumely for the word of 
 the Lord. 
 
 " Cathen, the instigator of this profane outrage, mounted 
 his horse laughing, and departed full of self-gratulation, as one 
 who deemed himself to have gained a great victory over the 
 saint. But, behold ! judgment went forth from before the face 
 
APPENDIX. 107 
 
 of the Lord, that He might do justice for His servant who had 
 sustained the injury. He had not yet gone far from the crowd 
 which was collected in the place, when the steed on which he 
 sat, striking his foot against I know not what obstacle, fell ; 
 and the rider expired before the gate of the king his master, 
 the head which he had proudly exalted against the saint of the 
 Lord having been fractured. And a swelling attacked the 
 king's feet ; pain succeeded the swelling ; death followed the 
 pain ; and after he had died, he was buried at the royal resi- 
 dence, which, from his own name, is called Thorp-Morken. 
 That disease, however, was not buried with him, so as to be 
 cut off from his family succession. For beginning at that date, 
 the disease did not cease down to a future age, but gout pro- 
 pagated itself into posterity ; and although neither in features 
 nor in habit of body, yet by this kind of malady, the race bore 
 the likeness of its ancestry." 
 
 9. Kentigern gives sight to a blind Icing. The Vlth lection 
 requires very little remark. The marvels which it records, 
 omitted altogether by Gapgrave, fill a considerable chapter of 
 Jocelin.* This chapter contains no additional information, 
 and is noticeable chiefly for a very distasteful parallel which 
 it presents between Simeon and Fergus, and for telling us that 
 Glasghu had been previously called Cathures. Two chapters 
 further down,f the same author tells us that " Kentigern fixed 
 his cathedral seat at a village named Deschu, that is to say, 
 Cava Familia, which is now called Glaschu." Are we there- 
 fore to conclude that two very ancient villages,— Cathures, 
 near the Clyde, and Deschu, close by the site of the cathedral, 
 — as well as many a modern one, — have been absorbed into the 
 colossal dimensions of our modern Glasgow ? 
 
 But immediately after the sixth lection are interjected a re- 
 sponse and a versicle, which require some explanation. 
 
 " R. Fit subito cecus rex Melchom, vir truculentus ; 
 Oui prece pontificis reparantur et organa lucis. 
 V. Wallia, quo viso, credit cum principe Ohristo." 
 
 Here, by a single sentence in Capgrave, we are again remitted, 
 for the particulars of the legend that is prolusively pointed at, 
 to the monk of Furness. And once more we are dragged far 
 out of the chronological course, — if indeed any question of 
 order were applicable to such romances. 
 
 Retiring from Clydesdale, as Jocelin relates,]: before a con- 
 spiracy of Morken's clan against his life, Kentigern resolved 
 
 * Pinkerton, 218. t Ibid., '223. J Pinkerton, 244. 
 
108 APPENDIX. 
 
 to seek safety and scope for evangelistic work at Menevia, 
 " where then the holy prelate Diwi, like the morning star 
 when with its rosy face it ushers in the day, was brilliantly 
 exercising the episcopal function." On his way south he was 
 eminently successful in converting the pagan people about 
 " Carleolum " and in the wilds of Cumberland. There, as a 
 symbol of the faith which he had introduced, he erected a cross 
 at a place thence called " Crosfeld," where, moderno tempore, 
 adds Jocelin, — probably in the eleventh or twelfth century, — 
 a basilica was built Beati Kentigerni nomini. This monu- 
 ment of our saint is believed to exist still ; but unfortunately 
 it carries us no further back than the revival of Prince David. 
 In due time the wanderer reached Menevia and St. Diwi, 
 sanus et incolumis. At this point of his narrative our author 
 becomes enthusiastically eloquent. " Then," he says, " these 
 two sons of splendour dwelt together, assisting the Ruler of the 
 universe, like two candles kindled before the Lord, whose 
 tongues have been made the keys of heaven, so that by them 
 a multitude of men passes through its gates. They were 
 mutually bound together — these two saints — like the two 
 cherubim in the sanctuary of the temple of the Lord, having 
 their countenances bent immovably down on the mercy-seat. 
 In the frequent contemplation of heavenly things they ex- 
 tended their wings upward ; in the disposition and dispensa- 
 tion of earthly things (whatever that may mean) they bent the 
 wings downward," &c. No wonder, if all this or even a tithe 
 of it were true, that the fame of St. Mungo advanced in Wales 
 with the speed of lightning, and soon reached the apex of 
 royalty itself. In concession to his merely hinted wishes, the 
 king Cadwallanus granted him, as a site for a monastery, locum 
 vocabulo Nautharum: and then, cum, turba discipulorum 
 copiosa, he took an affectionate leave of his friend St. Diwi, or 
 the famous St. David of Wales. 
 
 But although " the most holy Kentigern gave neither free 
 sleep to his eyes nor quiet slumber to his eyelids, until he 
 should find a suitable place for the building of a tabernacle to 
 the Lord God of Jacob," tremendous difficulties had still to be 
 surmounted before the destined site could be reached — 
 Abrupta montium, concava vallium, defossa terrarum, con- 
 densa vepriwm, opaca nemorum, — why the complication was 
 horrible; and but for the interposition of an inspired wild 
 boar, who can tell whether there would ever have been a 
 monastery, or a diocese, or a Lord-bishop of St. Asaph's ? 
 
APPENDIX. 109 
 
 While Kentigern and his companions were wearily plodding 
 through those dismal intricacies, " lo ! a solitary wild-boar from 
 the forest, white all over, approached the feet of the saint, 
 shaking its head, going slightly forward, then pausing and 
 looking back ; in that way telling the saint and his com- 
 panions, as well as it could, that they ought to follow." They 
 did follow, until at length the brute stood still and indicated 
 the chosen spot by a variety of appropriate gestures, — by 
 beating the earth with its foot, by tearing up the turf with its 
 tusks, by much head-shaking and copious oral grunting. Of 
 course, so demonstrative an omen was accepted. The favoured 
 locality was situated on the bank of the river called Elgu ; or, 
 more definitely speaking, near the confluence of the Elwy and 
 the Clwyd in Flintshire, where the city of St. Asaph's, for- 
 merly called Llan-Elwy, now stands. " Then the saint," says 
 Jocelin, " giving thanks on his bended knees, worshipped the 
 Almighty Lord, and rising up from prayer blessed the place 
 and the neighbourhood in the name of the Lord ; and then 
 after erecting a cross as a witness and symbol of salvation, as 
 well as a typical prophecy of the future religion, he pitched 
 his tents there. The boar, seeing what was done, drew nearer 
 with many a grunt, as if he was about to ask something of the 
 bishop. But the saint, patting the head of the brute, and 
 stroking his face and his tusks, spoke thus : — ' May Almighty 
 God, in whose power are all the wild beasts of the forests, the 
 cattle on the hills and the oxen, the birds also of heaven and 
 the fishes of the sea, confer on thee such a reward for thy con- 
 duct as He knows to be suitable for thee.' And the boar, as 
 if amply recompensed, after bowing his head to the priest of 
 the Lord, departed et nota nemora repetiit, and returned to its 
 old haunts in the woods." 
 
 Any ordinary mortal would have imagined that the site of 
 the future monastery and episcopal see, was already sanctioned 
 by the most approved and indubitable auguries. But the 
 monk of Furness seems to have thought otherwise. " In the 
 following night," he says, " when the man of God, panting 
 after heavenly things, lifted up his hands to the holy places, 
 it was revealed to him from heaven that he should inhabit 
 that spot, and should there build a monastery, into which his 
 sons who had been dispersed might be gathered together into 
 one, so that coming from the east and the west, the north and 
 the south, they might deserve to sit down with Abraham, 
 Isaac, and Jacob in the kingdom of heaven." Then follows a 
 
110 APPENDIX. 
 
 scene of wonderful activity, in the description of which Jocelin 
 displays some reminiscences of his Virgil and the unhappy 
 Dido. But when Kentigern's disciples were as busy as bees, 
 intent on the rearing of a great establishment, constructed 
 perhaps of newly cut timber and turf, if not altogether of 
 wattles and clay, they were rudely interrupted in their enter- 
 prise. A certain heathen Anglican, Melchoinde Galganii by 
 name, — (the Breviary calls him Melchom, and Capgrave leaves 
 him anonymous, but gives him the title of subregulus,) — homo 
 iruculentus,—a, man of blood, attended by his soldiers and a 
 great rabble besides, presented himself, and being ignorant of 
 God, fiercely challenged the builders by demanding, — who and 
 whence they were, or how they dared to act as they were 
 doing on his land ? The saint meekly replied that they were 
 Christians from the northern parts of Britain, who had come 
 thither for the purpose of serving the living and true God. He 
 asserted, moreover, that with the permission, — nay, by the 
 bounty, — of king Cathwalla, their challenger's own lord, the 
 building had been begun. But he, in a fury, ordered them all 
 to be driven from the place, and everything that had been 
 erected to be overthrown and dispersed ; then he began his 
 retreat towards his own abode. He went away, breathing out 
 threatenings against the servants of Christ ; and lo ! the 
 chastening hand of God touched him and smote him with in- 
 stantaneous blindness. Nevertheless, as it afterwards ap- 
 peared, this did not befal him without a meaning and a pur- 
 pose. For while he was sitting in outward darkness, the true 
 light shone into his heart. He therefore caused himself to be 
 carried to the man of God, a humble penitent, suing both for 
 the restoration of his sight, and for his sacramental ablution 
 in the font of baptism. Then the saint, who strove not to be 
 overcome of evil but to overcome evil with good, wished to 
 return the man good for evil. After a prayer he laid his heal- 
 ing hand on the blind man in the name of the Lord, at the 
 same time making the salutary sign of the cross, and turned 
 his night into day. The convert was forthwith baptized, and 
 became thenceforth a fellow-labourer of St. Mungo. He con- 
 tributed with regal munificence towards the erection of the 
 monastery, whence that work was speedily brought to a con- 
 clusion. Finally, by his diligence as a missionary, he suc- 
 ceeded in winning over to the Christian faith a large district 
 of the surrounding country ; and this he annexed as a diocese 
 to the bishop's see, which he founded in connection with the 
 
APPENDIX. Ill 
 
 monastery, erecting the abbey church into a cathedral. 
 " Thus," says Jocelin, " the Lord struck that chief in order to 
 heal him, blinded him in order to give him light, of an old 
 Saul making a new Paul." 
 
 10. The queen and the ring. By the office in the Breviary, 
 which, for the present, our plan binds us to follow, we are pre- 
 maturely recalled from Wales ; and must postpone our notice 
 of the circumstances under pressure of which our saint re- 
 turned to Clydesdale. We must remember, however, that 
 Kentigern had retired before a storm of persecution, and that 
 there is a sanctological justice more exorbitant in its retribu- 
 tions than even the poetical, which could not possibly be satis- 
 fied with the simple restoration of an injured confessor to his. 
 former place and honours. St. Mungo's persecutors had been 
 scourged by sore calamities ; he had himself been invited 
 home with affectionate importunity by a devout successor of 
 the reprobate Morken ; but the hagiographers demanded for 
 him a still more glorious compensation. Nor could there be 
 any difficulty. The universe is, in a vague sense, open to all 
 alike ; nevertheless, it is very true that it cannot be used alike 1 
 by all. The poet is restrained by the rules, or the transcen- 
 dental harmonies, of a noble art ; the romancist has been bold 
 and licentious, yet" even he has usually displayed some sense 
 of proportion and propriety, some feeling of reverence or re- 
 gard for the sacred and the awful ; the hagiologist alone made 
 himself free of the whole, heaven and earth, life, death, and. 
 hell. 
 
 An example of this presumption, less offensive certainly than 
 some things which we have already met with, but quite suffi- 
 ciently audacious, presents itself in Jocelin's account, abridged 
 as usual by Capgrave, of certain wonderful occurrences alleged 
 to have happened shortly after the return from Wales. King 
 Rederech, Bydderich, Redrath, or Roderic, was beside himself 
 with joy at the recovery of so renowned a saint and thau- 
 maturgus ; nor did he hesitate to manifest outwardly what he: 
 inwardly felt. " For," says the monk of Furness* " divesting 
 himself of his royal attire, on his bent knees and clasping his. 
 hands, with the consent and by the advice of his lords, he 
 offered his homage to St. Kentigern, delivered over to him 
 the dominion and government of his whole kingdom, and 
 wished him to be designated king, with himself as regent 
 (rectorem) under him ; in like manner as he knew that the 
 
 *Pinkerton,267. 
 
112 APPENDIX. 
 
 emperor Constantine the Great had once done to St. Sylves- 
 ter." Hence the custom, adds Jocelin, that in the kingdom of 
 Cumbria (regnum Cambrinum), as long as it lasted, the prince 
 was subjected to the bishop ; and it was frequently remarked 
 by the king that the name Kentigern, — that is, ken, caput, 
 and tiem, dominus, — had not been bestowed in vain by St. 
 Serf at Culross. 
 
 " St. Kentigern," resumes Jocelin, " likened now to a new 
 Melchizedek, did not refuse to accept what the king offered 
 for the honour of God and with so much devotion, because he 
 foresaw that it would afterwards benefit the church of God. 
 For he possessed a privilege granted him by the supreme pon- 
 tiff, that he should be subject to no other bishop, but should 
 rather be called, and be, the vicar and the chaplain of the Lord 
 the pope. But the king, because he crowned the holy prelate ■ 
 with glory and honour, received grace for grace, and greater 
 honours and opulence from the Lord. The queen also, Lan- 
 guoreth by name, — in a subsequent chapter, and by Capgrave, 
 called Langueth, — through the benediction and intercession of 
 the holy bishop, conceived and bore a son, to the joy and con- 
 solation of the whole family and kindred." Here we may in- 
 terpose, episodically, an amusing blunder either of John of 
 Tinmouth, or of the anonymous writer in Capgrave, which 
 bewildered the astute Bollandists. " When the saint baptized 
 the infant," continues Jocelin, " he called him Constantine, in 
 memory of his father's action (paterni facti) done towards 
 himself, like that which, as we have said, the emperor Con- 
 stantine did towards St. Sylvester," In the vita transferred 
 from Capgrave to the Acta Sanctorum, we read : — Regina 
 nomine Langueth, diu sterilis, prece famuli Dei concepit, et 
 filiwm peperit ; quern in memoriam S. Paterni Sanctus bap- 
 tizans vocavit Constantinum. Now the question why a child 
 should be called Constantine in honour or memory of Paternus, 
 might have puzzled men more familiar with family life than 
 the Bollandists are supposed to have been. At any rate, to 
 the mysterious clause, they subjoined this edifying note* : — 
 Colitur S. Paternus 16 Apritis, &c. That is : — " St. Paternus 
 is honoured on the 16th of April. He was a contemporary 
 of St. David. But why a child baptized in memory of him 
 should be called Constantine, we do not apprehend ; unless we 
 should read, — in the monastery or church of St. Paternus, in 
 Ceretica or Cardiganshire, a province of Wales, in a town 
 
 w Act. Sanet. Jan. II. 102. 
 
APPENDIX. 113 
 
 which is now called Llan-Badernuaur, that is, the temple of 
 Paternus the Great." Now it seems to us that this ingenious 
 hypothesis involves insuperable difficulties of its own creation. 
 No doubt, Capgrave's droll misreading of Jocelin deceived the 
 plodding Bollandist ; but he, too, might have remembered and 
 considered, that the hagiographies contain even stranger trans- 
 formations than that of a factum paternum into a Sanctus 
 Paternus. 
 
 The boy-prince Constantine, of course, turned out to be a 
 prodigy ; but unhappily his mother, Langueth or Languoreth, 
 fell under a cloud. The Breviary, though it does not speak 
 distinctly out, leaves her reputatii >n enveloped in a nasty haze 
 of suspicion ; the writer in Capgrave affirms quite bluntly that 
 she had been allured by the beauty of a certain soldier, and 
 had committed adultery : Jocelin says quite as much, though 
 in a more circuitous and fulsome way. But here, if we may 
 trust David Camerarius, we have the testimony of a still 
 earlier document — that, viz., which was compiled for bishop 
 Herbert, and from which Jocelin professes to have partly de- 
 rived his materials. This oldest Vita Kentigerni appears to 
 have been in a mutilated state, even when it was used by the 
 author just named, though it clearly must have sustained ad- 
 ditional injury and loss since ; for the passage which he quotes 
 from the remains of it is no longer to be found there. " An- 
 other miracle also," says he,* " is to be added, wherein the 
 goodness and clemency of God towards His servant Kentigern, 
 were no less manifest. And in relating this, utor ego verbis 
 cujusdarn fragmenti seu tnanuscripti quod exantiqua archie- 
 piscopali Glascuensi bibhotheca habui, I use the words of a 
 certain fragment or manuscript which I have from the ancient 
 archiepiscopal library of Glasgow. The queen of Scotland 
 possessed a certain ring of great value, which she had received 
 from the king of Scotland as a pledge of extreme love ; but not 
 long after its reception, by some accident she lost the ring, 
 while, whether by sea or by land, she was visiting the royal 
 palaces of the kingdom. The king, observing that the ring 
 was amissing on her return home, became suspicious of the 
 queen's chastity, and with some warmth demanded the ring 
 back from her. But she, conscious at once of her conjugal 
 fidelity and of her modesty, in grief and sadness of heart 
 turned to God and urgently implored of Him that, for His in- 
 finite goodness and clemency, He would deign to restore the 
 
 * Camerarii de Scot. Fortitud., &c, 82. 
 
114 APPENDIX. 
 
 lost ring and have respect to her shame. After her prayers, 
 St. Kentigern came to the remembrance of the queen, who 
 knew that he was celebrated for his miracles. She accordingly 
 went, with many tears, to the holy bishop, and adjured him 
 to protect her reputation, and by the help of God, with whom 
 she knew there was nothing impossible, restore the lost ring. 
 And the holy servant of God, moved with compassion, told the 
 queen to hope the best. * * * The saint of God accord- 
 ingly resorted to prayer ; the Spirit of God came upon him, 
 and rising from his devotions, he betook himself with rapid 
 step to the river Clyde, which abounds in salmon ; and to the 
 first fisher he met he said, ' Cast your net as rapidly as you 
 can for a draught, and bring me alive the first fish you catch.' 
 Scarcely had the net been cast into the river when lo ! a large 
 and solitary salmon was caught by it ; which, on being pre- 
 sented by the fisherman, was accepted by the saint ; and he, 
 having made the sign of the cross, thrust his hand into the 
 mouth of the fish, and pulling out the king's ring freely gave 
 it to the queen, who stood by in astonishment at what she saw. 
 The fish which had been the instrument of so great a service 
 he ordered to be restored to its liberty as before in the river." 
 
 It need hardly bepointed out thathere the earliest known form 
 of the legendis also, still assuming that wemay trust Camerarius, 
 the most agreeable to contemplate. But then it lacked a peni- 
 tent, a confession, an absolution, and an exemplary or even 
 heroical convert, — all of them dear to the ecclesiastical mind, 
 in the middle ages at least ; and above all, it lacked a real 
 Magdalen, for whom the story-telling monks of those times 
 displayed an overwhelming predilection. These are curious 
 facts ; but still facts they are, — as all who are familiar with 
 the kind of literature referred to know ; nor, were this the 
 place for such a discussion, would it be at all difficult to ac- 
 count for them, satisfactorily or even scientifically. But it 
 may be enough to add in this place, that at the expense of poor 
 queen Langueth's reputation, the monk of Furness, — a man 
 sufficiently imbued with the spirit of his order,- — supplied 
 everything that was defective in the miracle. 
 
 11. Return from, Wales. Jocelin presents us with a dole- 
 ful picture of disaster, pestilence, and famine, as the conse- 
 quence, in the regie- Cambrina, of Kentigern's retirement to 
 South Britain ; and he posits these horrors as a basis for the 
 recal of the protecting saint. As usual, the narrative adopted 
 by the Bollandists from Capgrave is considerably toned down 
 
appendix. 11; j 
 
 from the stilted style of its prototype ; and above all, it is 
 shorter ; therefore once more, we may venture to give it the 
 preference. But we must, first, from the same source, give a 
 brief account of our saint's wonderful achievement in the 
 Principality, especially as regards the success of his monastery. 
 " There were assembled in that monastery," we are told,* 
 " nine hundred and sixty-five brothers, serving God under re- 
 gular discipline, in great abstinence. For he deputed three 
 hundred, who were unlearned, to agriculture and the keeping 
 of sheep outside of the monastery ; he assigned other three 
 hundred to the doing of work and preparing of food within the 
 monastery ; and he dedicated three hundred and sixty-five, 
 who were educated, to the continual celebration of the divine 
 offices. And he ordained that none of them should have easy 
 egress, but that they should all dwell constantly as it were, in 
 the sanctuary of the Lord. For he distributed the college into 
 bands and companies ; so that, one company finishing the 
 Lord's service in the church, another entering, should imme- 
 diately begin the same ; which being concluded, another with- 
 out delay should go on. And so, one band going out and an- 
 other coming in, prayer was made without intermission to God 
 by that church ; and through blessing the Lord continually, 
 the praise of God resounded always in their mouth." We 
 wonder whether Kentigern had ever heard of the famous 
 axtifttiToi, or sleepless monks, of Constantinople, as Jocelin and 
 his southern follower may perhaps have done. Still it is to 
 be remembered that practices which seem to us theurgical 
 rather than devout, like weeds native to the soil, have sprung 
 up independently, and in spite of higher culture, at different 
 dates and localities within the great field of Christian life. 
 
 But to resume : " On a certain day when the servant of 
 God continued very long in earnest prayer, his face, appearing 
 like fire, filled the bystanders with wonder and ecstacy ; for 
 they saw his face as if it had been an angel's standing among 
 them. When his prayer was finished, he gave himself to very 
 grievous lamentations ; and when his disciples humbly asked 
 him the cause of his sadness, after sitting in silence a little he 
 at length said : — ' Know ye, my dearest brothers, that St. 
 David, the ornament of Britain, the father of his country, 
 having just escaped from the prison of the flesh, has penetrated 
 the heavenly kingdom. Believe me that not only a multitude 
 of angels introduced him to the joy of the Lord, but that the 
 
 * Aot. Sanet. Jan. II. 101. 
 
116 APPENDIX. 
 
 Lord Jesus Christ, coming forth to meet him at the gates of 
 paradise, crowned him in my sight with glory and honour. 
 Know also that Britain, bereft of so great a light, will lament 
 the absence of such a patron who opposed himself to the sword 
 of the Lord, already half unsheathed over it on account of the 
 wickedness of the inhabitants : lest, wholly drawn, it should 
 smite even to extermination. The Lord will surely deliver 
 Britain to alien nations ignorant of God ; * * but by the 
 mercy of God it will be again restored to its former state, yea, 
 even to a better.' " 
 
 It is said to have been while St. Mungo was thus occupying, 
 after the death of St. Diwi, the most distinguished place among 
 the Christian teachers of Wales, that he was recalled to Clydes- 
 dale by the pious king Rod eric. " He sent messengers with 
 letters to St. Kentigern, beseeching and obtesting him by the 
 name of the Lord that he should no longer withhold his care 
 as a pastor, by deserting sheep long desolate and destitute of 
 keeping ; intimating also how ill he took it that the bridegroom 
 should abandon the bride, the pastor the flock, the bishop his 
 church, unless he were an hireling. He reported also that 
 those who had sought his life were dead. By angelical ad- 
 monition therefore he, — that is, Kentigern, — appointed St. 
 Asaph his successor ; and with six hundred and sixty brothers 
 6et out for the Cambrian territory. The king met him with 
 a huge multitude praising God ; whom when the saint had 
 blessed he said : — ' Let all, by the virtue of our Lord Jesus 
 Christ, whosoever they be, that envy the salvation of men and 
 are opposed to the word of God, instantly depart hence, lest 
 they be a stumbling-block in the way of those who might be- 
 lieve.' When this had been said, then, with the utmost expe- 
 dition, an enormous multitude of demons (larvae), horrible in 
 stature and aspect, escaping from that assembly, fled away in 
 the sight of all men ; from whose appearance a great terror 
 and alarm took possession of the crowd. The saint, comfort- 
 ing and strengthening the latter, showed them what kind of 
 beings they had believed in, and stirred up the hearts of all 
 who were present to faith in the living God. For by mani- 
 fest reason, he showed that idols are to be reputed dumb, vain, 
 figments of men, and more kindred to the fire than to divinity. 
 He taught also that the elements, in which they believed divi- 
 nities to be present, were creatures, — that they were works of 
 the Creator, set forth by Him, for the use, the service, and the 
 assistance of men. But Woden, whom the Angli believed to 
 
APPENDIX. 1 1 7 
 
 be the supreme god, from whom they deduced their origin, 
 and to whom they dedicated the fourth day of the week 
 (fend), he asserted to have been a mortal man, and a king of 
 the Saxons, from whom several nations derived their descent. 
 Of him, he said, the body having been reduced to dust, the 
 soul plunged into hell endures eternal fire. 
 
 " And when he had preached to the people many things re- 
 lating to the faith, on the level of a plain, by name Holdelin, 
 the earth whereon he was sitting swelled up before the eyes 
 of all, into a considerable hill (monticuluru altum), and re- 
 mains there even to this day. For all, beholding these 
 miracles, as soon as they had been instructed in the faith, re- 
 ceived baptism. When the inhabitants of Cambria had been 
 converted to the Lord, the heaven gave rain, and the earth, 
 formerly sterile, yielded its fruits." 
 
 Yet, splendid as was Kentigern's reception on his return to 
 Clydesdale, we must not permit it to divert us from some re- 
 trospective notices and other incidental matters connected 
 with his temporary banishment. Our access to Welsh docu- 
 ments is unfortunately very limited ; still we have been able 
 to glean a few particulars, most of them only curious indeed, 
 but two or three of them by no means destitute of something 
 like historical interest. As regards the merely curious, pro- 
 bably the reader of this kind of literature may be first struck 
 by a remarkable family-likeness between the properly Welsh 
 legends, and those of the Cambro-British in the north. The 
 story of Thenew and her son, for example, is easily matched ; 
 thus : — An angel disgusted St. Patrick at a place called Glyn 
 Rosyn, in the district of Dyved, by foretelling the birth, thirty 
 years later, of a greater saint than himself, for the occupation 
 of the charming spot. " The aforesaid thirty years having ex- 
 pired," says our authority,* " the divine power sent Sandde, 
 the king of Ceredigion, to the common people of the nation of 
 Dyved, and he there met with a nun, a holy virgin named 
 Non, who was very fair and handsome ; whom lusting after, 
 he violated her person, and she conceived a son, holy David ; 
 and neither before nor afterwards had she knowledge of man, 
 but continuing in chastity of mind and body, led a most faith- 
 ful life. For from the time of her conception, she lived on 
 bread and water only, and in the place where she was violated 
 and had conceived, was a moderate sized field pleasing to the 
 sight, and well supplied with dew ; in which field at the time 
 
 * Lives of the Cambro-British Saints — Welsh MS. Sooiety, p. 421. 
 
118 APPENDIX. 
 
 of her conception two great stones appeared, one at her head 
 and the other at her feet, which had not been seen before ; for 
 the earth, rejoicing at her conception, opened its mouth that 
 it might preserve the modesty of the damsel, and foretell the 
 importance of her offspring. The mother, as her womb was 
 increasing, went according to the usual custom of offering 
 alms and oblations for her delivery in childbirth, to a certain 
 church to hear the preaching of the gospel, where preached 
 Saint Gildas, the son of Caw, in the time of king Tryshun and 
 his sons. When the mother entered, Gildas became suddenly 
 dumb, and was as if his throat had been closed. And being 
 asked by the people why his preaching was interrupted and 
 he was silent, he answered, ' I am able to speak to you in 
 common discourse, but I cannot preach ; but go you out so 
 that I may remain alone, and may know if I can then preach.' 
 The common people having therefore gone out, the mother re- 
 mained hid in a corner, not because she would not obey the 
 order, but thirsting with a great desire of hearing the precepts 
 of life, she remained to show the privilege of so noble an offer- 
 ing. Then he attempted a second time with all his might, but 
 being restrained by heaven, he was unable ; being therefore 
 affrighted, he called with a loud voice, ' I adjure thee,' said he, 
 ' if any one lies hid, that thou show thyself openly.' Then 
 she, answering, said, ' I am here,' said she, ' hid between the 
 wall and the partition.' And he, trusting to divine Provi- 
 dence, said, ' Go thou out of doors, and let the people return 
 to the church.' And every one came to his seat where he had 
 been before, and Gildas preached clearly as with_a trumpet; 
 and the common people asked Gildas and said, ' Why couldest 
 thou not preach to us the gospel of Christ the first time, and 
 we were desirous to hear ?' And Gildas answered and said, 
 ' Call that nun here who is gone out of the church.' And the 
 mother being asked, she confessed she was pregnant ; and the 
 holy nun said, ' Here I am ; ' and he said, ' The son that is in 
 the womb of that nun has greater grace, and power, and order 
 than I have, because God has given to him the privilege, and 
 monarchy, and government of all the saints of Britain for ever 
 before and after judgment. Farewell, brothers and sisters ! I can- 
 not dwell here any longer, on account of the son of this nun ; 
 because to him is delivered the monarchy over all the men of 
 this island ; it is necessary for me to go to some other island, 
 and leave all Britain to this child. One thing is clearly mani- 
 fest to all, that she will bring forth to the world one who, in 
 
APPENDIX. 119 
 
 the privilege of honour, brightness of wisdom, and eloquence 
 of discourse, will excel all the doctors of Britain.' 
 
 " In the meantime there was a certain man in the district, 
 accounted a tyrant, who from the prophecy of the magicians 
 had heard that a child was about to be born in his borders, 
 whose power should seize the whole country ; and being solely 
 intent on earthly things, and placing his chief good in them, 
 he was tormented with malice and envy. Therefore the place 
 was marked from the oracles of the magicians, wherein the 
 child should afterwards be born. ' I alone,' said he, ' will sit 
 in that place for so many days, and whomsoever I shall find 
 resting there any space of time shall fall being killed with my 
 sword.' The appointed nine months having arrived, whereby 
 the time for child-birth was at hand, the mother on a certain 
 day went out on the way to where was the place for child- 
 bearing, which the tyrant, from the foretelling of the magi- 
 cians, had kept. The time for bringing forth being pressing, the 
 mother sought the predicted place ; but on that very day there 
 was so great a tempest in the sky that no one could go out of 
 doors ; there were great flashes of lightning and dreadful peals 
 of thunder ; and great storms of hail and rain caused a flood. 
 But the place where the mother brought forth had as much 
 light as if the sun was present, and God had taken away the 
 dews from the cloud. The mother when bringing forth had a 
 certain stone near her, against which when in pain she pressed 
 her hands ; whereby the mark as an impression on wax was 
 to be seen by those who looked thereon, which, dividing in the 
 middle, condoled with the sorrowing mother ; one part thereof 
 leaped above the head of the nun as far as her feet when she 
 was bringing forth ; in which place is a church built, in the 
 foundation of whose altar this stone lies covered." 
 
 It appears to us that even the empty rhetoric and affected 
 learning of Jocelin are more endurable than this weak and 
 mawkish narrative ; and, moreover, the legend of Keutigern's 
 birth, with its really fine voyage from the May to Culross, is 
 more picturesque than that of St. David's. But in the earliest 
 adventures of the great St. Diwi and those of his mother Non, 
 we have only one phase, so to speak, of St. Thenew's gests ; 
 the other phase awaits us in the " Liber Landavensis,' and the 
 life of St. Dubricius. " Thei'e was a certain king," — so we read 
 there * — " of the region of Ergyng (Archenfield), of the name of 
 Pebiau, called in the British language Claforawg, and in Latin 
 
 * Lib. Land.— Welsh MS. Society, p. 323. 
 
120 APPENDIX. 
 
 Spumosus, who undertook an expedition against his enemies, 
 and returning from thence he ordered his daughter Eurddil to 
 wash his head, which, when she endeavoured to do, he per- 
 ceived from her enlarged form that she was pregnant. The 
 king therefore, being angry, ordered her to be put into a sack 
 and cast headlong into tbe river, that she might suffer what- 
 ever might befall, which, however, happened contrary to what 
 was expected ; for as often as she was placed in the river, so 
 often was she, through the guidance of God, impelled to the 
 bank. Her father then being indignant because he could not 
 drown her in the river, resolved to destroy her with fire. A 
 funeral pile was therefore prepared, into which his daughter 
 was thrown alive. In the following morning, the messenger 
 who had been sent by her father to ascertain whether any of 
 the bones of his daughter remained, found her holding her son 
 in her lap, at a spot where a stone is placed in testimony of 
 the wonderful nativity of the boy ; and the place is called 
 Madle (now Madley, a parish in Herefordshire), because therein 
 was born the holy man. The father, hearing this, ordered his 
 daughter with her son to be brought to him ; and when they 
 came, he embraced the infant with paternal affection as is 
 usual ; and kissing him, he from the restlessness of infancy 
 touched with his hands the face and mouth of his grandfather, 
 and that not without divine appointment ; for by the contact 
 of the hands of the infant, he was healed of the incurable dis- 
 ease wherewith he was afflicted, for he incessantly emitted 
 foam from his mouth, which two persons who constantly at- 
 tended him could scarcely wipe off with handkerchiefs." 
 
 It would be wholly aside from our purpose to go further 
 into detail with the achievements of the celebrated St. Dubri- 
 cius. But the following extract, incidentally referring to him, 
 and thus supplying us with a connecting link in our somewhat 
 loose and wayward course, may tend to illustrate one of the 
 exploits ascribed by the hagiographers to Kentigern ; — we re- 
 fer to the surprising number of monks whom he is said to have 
 presided over in Wales, and to the orderly distribution of their 
 services. " The last college," says the Rev. Rice Rees* " the 
 foundation of which may be attributed to Dubricius, was at 
 Caerleon ; and according to some copies of Geoffrey of Mon^ 
 mouth, it contained two hundred philosophers, who studied 
 astronomy and other sciences. The British monastic institu- 
 tions require further notice. Little is known regarding their 
 
 * Essay on the Welsh Saints, p. 181 
 
APPENDIX. 121 
 
 internal regulations, but it would appear that choral service 
 formed an important part of their arrangements. The Welsh 
 terms which have been generally rendered ' college ' or ' con- 
 gregation/ and by Latin writers invariably ' monasterium,' are 
 cor, choir, and Ban-gor, high choir. According to the Triads, 
 the three societies of the first class, of which Bangor Illtyd 
 was one, contained no less than two thousand four hundred 
 members ; one hundred being employed every hour, in order 
 that the praise and service of God might be continued day and 
 night without intermission. The Dumber however in other 
 establishments varied exceedingly ; and the magnificent scale 
 of those alluded to would be thought incredible, if it were not 
 for the authentic testimony of Bede, who flourished about a 
 century after the destruction of the monastery of Bangor 
 Iscoed. That author, whose accuracy " (? honesty) " is univer- 
 sally admitted, says that the number of its monks was two 
 thousand one hundred, who were divided into classes of three 
 hundred each, under their respective superintendents ; and 
 that his readers might not be ignorant as to the manner in 
 which so vast a society was supported, he adds that they all 
 lived by the labour of their own hands. Compared with this, 
 the assertion that Dubricius had upwards of a thousand pupils 
 at Henllan," — or that Kentigern had nine hundred and sixty- 
 five brothers congregated at Llanelwy, — " will not appear 
 strange ; and it is said that Cattwg, who retained a part of his 
 father's territories for the purpose, was wont to maintain one 
 hundred ecclesiastics, as many paupers, and the same number 
 of widows, besides strangers and guests, at his own expense. 
 The traces of extensive ranges of buildings still observable at 
 Bangor Iscoed and Lantwib Major confirm the asseverations of 
 ancient writers ; and an old manuscript, extant in the reign of 
 Elizabeth, affirmed that the saints at the latter place had for 
 
 their habitations seven halls and four hundred houses 
 
 The primitive British institutions followed no uniform rule, 
 and may, in some degree, have resembled the monasteries of 
 Gaul before the adoption of the rule of St. Benedict; but in 
 borrowing analogies from the Continent to supply the lack of 
 positive information, allowance must be made for the secluded 
 situation of the Britons, and their more partial advance in 
 civilization. The monasteries of Wales appear to have borne 
 a closer resemblance to those of Ireland, for which reason the 
 writings of Irish historians may be consulted with advantage 
 by the Welsh antiquary." 
 
 10 
 
122 APPKNDIX. 
 
 Although this interesting extract bears no direct reference 
 to Kentigern, we cannot peruse it thoughtfully without con- 
 cluding that there may be more truth in the preceding account 
 of our saint's achievments, than we had been at first disposed 
 to concede. Returning to illustrations of the purely legendary, 
 we shall omit some half-a-dozen examples of draught-work 
 clone by stags, to make room for an anecdote which may interest 
 the country parson who wrote his sermon, or part of it, on the 
 face of his horse. In the life of St. Aidus we read thus :* — " On 
 another day the holy boy, Aidus, read in the fields with a 
 loud voice, and in that hour a certain hunter quickly pursued 
 with dogs a stag in those fields. Then the stag being weary 
 in its journey, and hearing the voice of the boy, turned to him, 
 and asking assistance from him, fell on its knees to the ground 
 before him, and St.' Aidus put his book on its horns and read, 
 and the dogs running about could not see the stag, which ac- 
 cordingly escaped uninjured." We have a suspicion that the 
 gentleness of AI.D.U.S., mythical though it may seem, was 
 quite as beneficent as that of A.K.H.B. 
 
 But, wonderful as his gifts were, Kentigern was surpassed, 
 in the point of miraculous authority, not over stags alone, but 
 in other departments of untamed nature as well. We have 
 already seen that he was at least matched by St. Fillan, among 
 the wolves. But let us listen to the biographer of St. Brynach. 
 " The Lord," says he,f " enabled him (Brynach) to act so 
 miraculously in the sight of the people that at his command, 
 wild beasts set aside their brutal habits, and were rendered 
 tame. Therefore whenever he removed from one place of re- 
 sidence to another, he called from the flock any two stags he 
 wished to have, to draw the carriage in which his furniture 
 was placed to be taken off; and when loosed from their yoke, 
 they returned to their accustomed pasture. Also a cow, 
 which he had selected from the rest, as well for the size of her 
 body, for she was larger than the others, as for the large 
 quantity of her milk, was committed by him to the custody 
 of a wolf, which after the manner of a well-trained shepherd, 
 drove the cow every morning to its pasture, and in the even- 
 ing brought it safe home. It happened however at that time 
 that Maelgon, king of Wales, travelled not far from the habi- 
 tation of the holy man, and sent to him ordering that a supper 
 should be provided for him. But the holy man being desir- 
 ous that he and his associates, and also his local property, 
 
 * Lives of Camb. Brit. Saints, Welsh MS. Society, 355-6. + Lives, ut sup. 295. 
 
APPENDIX. 123 
 
 should be free from all tribute, asserted that he did not owe a 
 supper to the king, nor would he in any way obey his august 
 command. The persons who were sent returned to their master, 
 and told him that the man to whom they had been despatched, 
 would not provide a supper for him. The king, as he was 
 easily moved from tranquility of mind, was also a drunkard, 
 and known to be more ready to injure than to relieve; and 
 paying no regard to piety, sanctity, or modesty, sent his mes- 
 sengers to fetch away the cow of the holy man, and thereby 
 provide food for him. Doubtless he would not have spared 
 the others, but they were in distant pastures, and he fiercely 
 said that on the morrow he would deprive the holy man of 
 his territory, and would totally destroy the place to the ground. 
 The servants of iniquity ran and quickly brought the cow ; 
 they prepare their prey for future meals, take off the hide from 
 the ribs, make bare the entrails, part they cut into pieces and 
 place them in a kettle on the fire, they apply fuel, and on all 
 sides with inflated cheeks hasten to blow it. The wolf which 
 kept the cow in the meantime ran to its master, and sorrow- 
 ful and groaning lay prostrate on the ground, as if asking 
 pardon. Some one was present who mentioned that the cow 
 had been taken away by the servants of the king, and had 
 been cut into pieces in order to be cooked. But the holy man 
 laying his complaint before God, committed his whole case to 
 be avenged by divine judgment. The king and his attendants 
 were distressed with hunger, but as yet there was not any 
 hope for refreshment ; for the water in which the flesh had 
 been placed to be cooked, remained cold the same as it was 
 when it was put in, nor with a very large fire was it more 
 moved to boiling than if the fire had been taken away and a 
 large quantity of ice placed in its room. The king and his 
 attendants perceived the power of God, and that the holy man 
 was dear to Him, for they had heard what he had done and 
 were seized with great fear. The king, being humbled, im- 
 mediately laid aside his royal haughtiness, and all equally 
 proceeding came with contrite hearts to the holy man ; and 
 having fallen at his feet to the ground the king, being an ad- 
 vocate for himself and attendants, confessed that he had 
 sinned against him, and promising that they would not again 
 do such things, requested with humble prayers and sincere de- 
 votion, that he would have pity and pray to the Almighty in 
 behalf of him and his attendants. And St. Brynach, free 
 from all bitterness, prayed to the Lord ; and laying hold of the 
 
124 APPENDIX. 
 
 right hand of the king, raised him up, and had confidence of 
 his having the hoped for piety towards the Most High. And 
 in the sight of them all he restored the cow to her former 
 state, and committed her to the custody of the wolf." 
 
 So much for St. Brynach's wolf ; but we may as well quote 
 the sequel. " After these things," we are told, " in order that 
 he might preserve the king safe from what might follow, he" 
 (St. Brynach) " asked him to pass the night with him ; and 
 what he had a short time before firmly refused, he now gra- 
 tuitously offered with liberal charity and a beneficent mind. 
 
 The king gave thanks and remained : but what was to be 
 done ? for he had little or no provisions to place before them 
 as they sat down, but to hope in God as he had done, who 
 sent food to the hungry children of Israel in abundance, and 
 rained manna upon them for their sustenance. He went 
 therefore to an oak which was near, and plucked off, hanging 
 by the leaves, as many wheaten loaves as were wanted ; where- 
 fore it was called the Bread Oak whilst it remained. He also 
 went to the brook Caman, for it was near, where for water he 
 drew wine plentifully, and from the same brook for the stones 
 he extracted a sufficiency of fishes. He came to the king and 
 his attendants, and caused them to sit down, and placed 
 plenty of food before them ; they partook and were sufficiently 
 filled ; nor were they disappointed with respect to what they 
 wished. After supper, the hour calling for it, they lay down, 
 went to sleep, and all of them slept soundly until the 
 morning." 
 
 Another vulpine legend, of a very strange kind too, presents 
 itself in the life of St. Tathan ; but we must content ourselves 
 with a mere reference,* and have done with the wolves. "We 
 must not fail however to point out that, among the salmon also, 
 Kentigern had rivals, if not even superiors. No doubt there 
 have been some who affirmed, as accurate Bollandists take 
 care to tell us, that the fish which found the queen's lost ring 
 in the Clyde, was only an ysicius, or pike ; but this we take 
 to be a calumny both on the memory of the saint, and on the 
 good name of the river. Still, in those days, there were 
 " salmons " in Wales as well as in North Britain. St. Cadoc 
 seems to have shared what is said to be the national infirmity, 
 — he was obviously somewhat choleric. " It happened," says 
 his biographer,-)- " that the blessed Cadoc on a certain day 
 sailed with two of his disciples, namely, Barruc and Gwalches, 
 
 * Lives, ut sup. pp. 589-90. t Lives, ut sup. 357-SiS. 
 
APPENDIX. 125 
 
 from the island of Echni, which is now called Holme, to 
 another island named Barry. When, therefore, he prosper- 
 ously landed in the harbour, he asked his disciples for his En- 
 chiridion, that is, Manual Book ; and they confessed that they 
 had, through forgetfulness, lost it in the aforesaid island. 
 Which he hearing, he immediately compelled them to go 
 aboard a ship and sail back to recover the book ; and, burning 
 with anger, said — " Go, not to return." Then his disciples, 
 by the command of their master, without delay quickly went 
 aboard a boat, and by sailing got to the said island. Having 
 obtained the foresaid volume, they soon in their passage re- 
 turned to the middle of the sea, and were seen at a distance 
 by the man of God sitting on the top of a hill in Barry, when 
 the boat unexpectedly overturned and they were drowned. 
 The body of Barruc being cast by the tide on the shore of 
 Barry was there found and in that island buried, which from 
 his name is so called to the present time. But the body of 
 the other, namely Gwalches, was carried by the sea to the 
 island of Echni, and was there buried. About the ninth hour, 
 Cadoc the servant of God being desirous to refresh his body 
 wasted by fastings, commanded his attendants to procure some 
 fishes for dinner, who went to the sea for the purpose of fish- 
 ing and found a very large salmon on the sand, and rejoicing 
 brought it to their master ; in the bowels of which, when it 
 was cut open, they found the aforesaid book free from all in- 
 jury by water, and white, which the man of the Lord, giving 
 thanks to God, gladly received, and declared that it was mani- 
 fest to all that nothing was impossible to God." 
 
 Even in the miraculous transportation of corn, St. Kenti- 
 gern did not enjoy the honours of a monopoly, as witness the 
 last of those Welsh legends which we shall for the present trans- 
 fer to our pages. "The most blessed Illtyd," says that renowned 
 saint's biographer,* " being desirous to visit the church of 
 St. Michael in Monte Tumba, had in his possession three barns 
 full of corn before his departure, and ordered his superinten- 
 dents that all the corn should be thrashed, and being thrashed 
 without his knowing it, should be reserved and kept until his 
 return from Brittany. The order of the master was complied 
 with, and his desire for visiting was completed ; after visiting 
 he set out on his return, and in his returning he saw men 
 almost dead with hunger, and who unless they were assisted 
 would soon die. Being afflicted on seeing such want, he 
 
 * Livei. ul aup. 489-90. 
 
126 APPENDIX. 
 
 grieved and prayed to the heavenly assistant that they might 
 be succoured. His prayers were heard in the heavenly hall 
 and the aforesaid corn was divinely carried as in his prayers he 
 wished it to be carried, and was afterwards found on the shore 
 in the harbour of Brittany. He fed all Brittany and also supplied 
 the agriculturists with seed corn ; they magnified him, they gave 
 thanks to their succourer by whose prayers they were pro- 
 tected from dreadful famine. Then he returned by sailing 
 over the Gallic sea, all persons standing on the shore and 
 unanimously wishing him a prosperous voyage." 
 
 Turning now from those merely curious legends, we shall 
 close our notice of Kentigern's sojourn in Wales with a few 
 fragments of information which, although both scanty and 
 dim, may fairly lay claim to our special attention. We cer- 
 tainly could have wished that the Rev. Rice Rees had told us 
 something more than the bare fact that the church of St. 
 Asaph is dedicated to St. Cyndeyrn, or Kentigern, and Asaph* 
 We would fain have heard when and in what circumstances, 
 the erection referred to was placed under the invocation of 
 patrons, regarding whom legend is plentiful and historical tes- 
 timony so scarce. Mr. Rees, however, although he tells nothing 
 more on this special point, furnishes us with the following 
 valuable paragraph.^ " Cyndeyrn or St. Kentigern, according 
 to Bonedd y Saint, was the son of Owain ab Urien Rheged 
 and Dwynwen the daughter of Llewddyn Lueddog of Dinas 
 Eiddyn, in the north." Now we do not find that the Rev. 
 essayist has attempted to determine the age of the authority 
 which he quotes, further than by speaking of it as very ancient. 
 Unable to reach any decided conclusion, we are yet disposed, 
 by the tenor of his remarks,} to think it probable that the 
 tradition through Bonedd y Saint is the earliest now known to 
 be traceable. And through what, to any other than Welsh 
 eyes, may no doubt seem an inexplicably strange orthography, 
 we need have no difficulty in detecting Ewen or Eugenius, 
 and Thenew in Owain and Dwynwen, and King Loth of the 
 Lothians in Llewddyn Lueddog of Dinas Eiddyn or Edinburgh. 
 " According to John of Teignmouth," continues our author, 
 " he (Kentigern) was born in North Britain, where he was 
 placed under the instruction of Servanus, an Irish saint ; and it 
 is said that he earned the esteem of his instructor to such 
 a degree that he was styled by him Mwyngu or ' amiable/ 
 which later writers have rendered into St. Mungo, a name by 
 
 * Essay on Welsh Saints, p. 335. t Essay, pp. 261-3. J Essay, pp. 73, &c. 
 
APPENDIX. 127' 
 
 which he is frequently known. When he grew up he founded 
 the bishoprick of Glasgow, or as the Welsh writers term the 
 place, Penryn Rhionydd ; but after a time the dissensions of 
 his countrymen forced him to retire to Wales, where he was 
 kindly received by St. David. While he remained in Wales 
 he founded another bishoprick, at Llanelwy in Flintshire, 
 about A.D. 550. ; and though in its establishment he experienced 
 some opposition from Maelgwn Gwynedd, that chieftain was 
 eventually reconciled, and became one of his patrons. After 
 a few years he was recalled to his native country by ' Rede- 
 rech,' or Rhydderch Hael, chief of the Strathclyde Britons ; 
 and resigning the see of Llanelwy to Asaf, one of his disciples, 
 he resumed the bishoprick of Glasgow, at which place he died 
 at an advanced age." We need not follow the essayist into 
 the discussion affecting the episcopal consecration of Kenti- 
 gern, or into the controversial views of father Cressy on that 
 subject. Those who deem it worth while, may investigate 
 the canonical question and determine it as they please. The 
 validity, or the regularity, or the plenary authentication by 
 Pope Gregory the Great, of St. Mungo's ordination, never of 
 more than the slightest importance from our point of view, 
 can awaken no interest at all until that saint's historical posi- 
 tion has been ascertained. As regards the vital enquiry, the 
 Welsh traditions are of material value. In addition to what 
 has just been quoted, we read on a subsequent page of the 
 same work* as follows : — " Asaf was the son of Sawyl Benu- 
 chel and Gwenaseth, daughter of Rhufon Rhufoniog. He was 
 the disciple of Cyndeyrn, whom he succeeded about a.d. 560. 
 in the bishoprick of Llanelwy, which from this circumstance 
 has ever since been known in England by the name of St. 
 Asaph, though in Welsh it retains its original appellation." 
 The only other scrap of traditionary information, relating 
 more or less to the subject of our enquiries, which we have 
 detected in the interesting Essay of Mr. Rees, is a curious one. 
 " Melangell," says that writer, - )* " the daughter of Tudwal 
 Tudglyd of the line of Macsen Wledig, was the foundress of 
 Pennant Melangell, Mongomeryshire. She was a sister of 
 Rhydderch Hael of Strath Clyde ; and her mother was Ethni, 
 surnamed Wyddeles, or the Irish woman. Festival, May 27. 
 Dingad the son of Nudd Hael of the line of Macsen Wledig, 
 is called a saint, but no churches are ascribed to him. His 
 wife was Tonwy or Trefriian, a daughter of Llewddyn Luyd- 
 
 * Page 265. t Page 269. 
 
128 APPENDIX. 
 
 dog of Dinas Eiddyn." Here then we have a twofold link of 
 connection between the Britons of Strath clyde and their kin- 
 dred tribes in the south ; and in this complex relation more- 
 over, St. Mungo is doubly involved. Melangell, a sister of 
 Roderic, the princely friend and protector of Kentigern, — 
 or as Jocelin would have it, the pious regent under the royal 
 saint, — was herself a saint, and the foundress of a church in 
 "Wales ; and her kinsman, Dingad, also called a saint by the 
 Welsh, had for his wife, Tonwy or Trefriian, a daughter of 
 Loth of Lothian, the sister therefore of St. Thenew and the 
 aunt of St. Kentigern. Now it would be folly, as we think, 
 to lay much stress on traditions so disjointed and hazy as 
 these are, especially while we are in no condition to demon- 
 strate their source, or to trace the channels through which 
 they have come down to modern times. It is to be admitted 
 besides, that the Welsh hagiographies are as badly adapted 
 to conciliate historical belief, as writings of the same class 
 which reach us from other quarters. We therefore claim for 
 them no more than some corroborative weight, in support of the 
 probability that St. Mungo really existed. 
 
 12. St. Columba s visit to St. Kentigern. — " In that time," 
 says Jocelin,* " when the blessed Kentigern, placed in the 
 candlestick of the Lord, like a lamp burning with heavenly 
 affections ; and shining with words of salvation, examples of 
 the virtues, and miracles, gave light to all who were in the 
 house of God ; the holy abbot Columba, whom the Angli call 
 Columkill, wonderful for learning and virtues, illustrious for 
 his predictions of future events as a prophet full of the spirit, 
 living in that glorious monastery which he had constructed in 
 the island Y, wished to rejoice not for an hour but constantly 
 in the light of St. Kentigern. Because hearing for a long 
 while past the rumour of his holy reputation, he desired to 
 come to him, to visit him, to see him, to become more intim- 
 ately familiar with him ; and to consult the oracle of a holy 
 breast concerning those things which lay nearest his own 
 heart. And when he had fo\md a convenient time, the holy 
 father St. Columba set forth ; and a great crowd of disciples 
 and others who wished to wait on the holy man and to see 
 his face, accompanied him. And when it, —that is, the crowd, 
 — had come near to the place called Mellindonar, where at the 
 time the saint was staying, he divided all his followers into 
 three bands, and sent forward a messenger to announce his 
 arival, and that of his attendants; to the holy prelate. 
 
 * Pinkerton, pp. 281-3. 
 
APPENDIX. 129 
 
 " The holy bishop, delighted with those things which were 
 told him concerning them, the clergy and others who accom- 
 panied him having been distributed in a like triumphal array, 
 advanced to meet them. The youngest were placed in the 
 fore-front of the procession, next came the more advanced in 
 age, and third in order, along with himself, marched the vete- 
 rans of good days and snowy locks, venerable in countenance, 
 in bearing, in dress, and in hoariness itself. And they were 
 all singing, — ' In the ways of the Lord, how great is the Lord's 
 glory !' And again they subjoined, — ' The way of the righteous 
 has been made straight, and the path of the holy has been pre- 
 pared.' On the side of St. Columba they sang with melodi- 
 ous voice, — ' The holy shall go from strength unto strength ; 
 the Ood of Gods shall appear in Syon with allelua! In the 
 meantime some of those who had come along with St. Columba, 
 interrogating him, said, — ' Pray, does St. Kentigern come in 
 the first choir of singers V The saint replied, — ' Neither in 
 the first, nor in the second, but in the third the gracious 
 bishop comes,' (venit almus pontifex). When they enquired 
 how this could be apparent to him, he said, — ' I see a fiery 
 pillar, after the manner of a golden crown studded with starry 
 gems, descending from heaven upon his head, and light of an 
 ethereal brightness as if diffused by a kind of enfolding veil, 
 shining around, covering him, then again returning to the 
 skies. Wherefore by a manifest token, it is evident that he 
 has been chosen of God and sanctified as Aaron was, — he who 
 appears to me clothed with light as with a garment, and upon 
 his head in testimony of holiness, wearing a crown of golden 
 lustre.' Therefore on meeting each other, these two divine 
 men (deifici viri) rushed into mutual embraces and holy 
 kisses, and having first satisfied themselves with the spiritual 
 dainties of divine conference, afterwards refreshed themselves 
 with bodily nourishment. But it is not mine to unfold how 
 great was the sweetness of divine contemplation in their 
 sacred breasts ; neither has it been given to me, or to those 
 like me, to explore the manna which is hidden and, as I think, 
 utterly unknown except to such as taste it. 
 
 " But when those two men above referred to were mutually 
 united like two pillars in the Lord's temple, firmly based on 
 faith and love, and established in it ; by the imitation and 
 erudition of whom many peoples, tribes, and tongues have 
 entered and are still entering the heavenly temple, — the joy, 
 that is, of their Lord ; the people who had come with St. Col- 
 
130 APPENDIX. 
 
 umba, sons, of the stranger, were old in evil custom, and de- 
 parted far from the paths of the man of God. For in like 
 manner as the Ethiopian cannot change his skin, so it is with 
 difficulty that he who has been habituated to theft and rapine, 
 changes his vile disposition. Certain accordingly came with 
 the blessed Columba, adepts in columbine innocence by the 
 gait of the feet, not by the spirit of devotion nor by advance- 
 ment of morals. These, while they were prosecuting their 
 journey, spied a flock of the holy bishop feeding at a distance; 
 and leaving the direct road, and going round about through 
 dark ways as, of such men, is. said in the Proverbs, turned 
 aside thither ; then, in, spite of the shepherd's opposition and 
 remonstrance, they seized the fattest wether. But the keeper 
 of the flock, in the name of the Holy Trinity and by the 
 authority of St. Kentigern, forbade such rapine, — nay sacri- 
 lege, to be committed on the flock of the holy prelate, admon- 
 ishing them that if they had chosen to ask a ram of the saint, 
 they should without doubt have obtained it. But one of 
 them repulsed the shepherd with personal injuries and also 
 with threatenings of death, and carried off the ram ; another 
 having seized his weapon, cut off his head. They then con- 
 sulted one another as to the mode of carrying the carcase 
 away with them, and skinning it at a time and place befitting 
 their wickedness ; and their previous practices had effectually 
 taught them how to prepare for the accomplishment of their 
 wishes. 
 
 " But what was wonderful to be told appeared yet more 
 marvellous to be seen ! The wether, after its head had been 
 cut off, rushed back to its own flock with inconceivable speed, 
 and there fell down ; but the head, turned into stone, as if it 
 had been fastened by some indissoluble cement, adhered to the 
 hands of him who held and carried it. But they who were 
 able to overtake, to catch, to hold, and to behead the wether 
 while it was alive and entire, were now, after its head had 
 been cut off,, pursue or overtake it as they might, unable to 
 lay hold of it ; and as for the head, — nay, now the stone ! — 
 though they strained every nerve, they could not detach it 
 from the hands. The men therefore were horified, and the 
 heart of them who carried a stone became stone-dead ; at 
 length, under the impulse of salutary counsel, they approached 
 the saint, and prostrated themselves before the feet of the 
 holy Kentigern ; penitent and bathed with tears, they besought 
 him to forgive them. But the prelate, blaming them with 
 
APPENDIX. 181 
 
 mild reproof, and admonishing them that they should no 
 further presume to perpetrate fraud, theft, rapine, or sacrilege 
 which is still more detestable, absolved them from the twofold 
 vinculum, — the sin, that is, and the adhesion of the stone ; 
 ordered the body of the slaughtered ram to be given them, 
 and permitted them to depart. The head however which had 
 been changed into stone remains there even till this day, in tes- 
 timony of the miracle, and though dumb yet proclaims the 
 merit of St. Kentigern." After an elaborate and absurd com- 
 parison of this miracle with that which turned Lot's wife into 
 a pillar of salt, Jocelin concludes this account of the interview 
 between the two saints with the incident of the baculi, which 
 has been already mentioned. 
 
 Now, it may be safely assumed that the spectacular and 
 miraculous details of this strange narrative, will meet with 
 no credit whatever among reasonable men. Once more 
 the pompous exaggerations of Jocelin were too bold for 
 the writer in Capgrave, who has modified them considerably ; 
 and the compiler of the Breviary brought them down to the 
 moderate proportions which, with intervening response and 
 versicle, appear in the end of Lection VIII. and the beginning 
 of Lection IX. It is to be noted however that even the most 
 modest form in which the story appears, retains the superna- 
 tural element in its entirety, bidding defiance to the faith of 
 even the most credulous. Still, every Scotchman if he could, 
 would gladly believe what, under this article, is presented as 
 the main fact, — the meeting, namely, between the two early 
 enlighteners of our country, — Kentigern and Columba. Writers, 
 to whose judgment the profoundest deference is due, appear 
 to have trusted the testimony of Jocelin, so far as that alleged 
 fact is concerned, without hesitation or scruple. But is this 
 author's uncorroborated statement worthy of this unquestion- 
 ing reliance ? Why, in the first place, drawn up somewhere 
 about six centuries after the supposed occurrence, it cannot 
 claim to be regarded as historical evidence ; and the other 
 writers who seem to support it, have all derived their infor- 
 mation from its author. In this case even Camerarius, with- 
 out pretending to rely on the Glasgow fragment, in common 
 with Capgrave, or perhaps through his vita, slavishly copies 
 the monk of Furness, beyond whose not very trustworthy as- 
 sertion therefore, we have absolutely no independent testimony. 
 And then, secondly, the biographers of St. Columba are wholly 
 silent regarding this visit to Kentigern, — nay, even regarding 
 
132 APPENDIX. 
 
 Kentigern himself. Supposing the alleged fact to be true, 
 it is not easy to explain their suppression, — it could hardly 
 he their ignorance, — of it. Their report too, would have been 
 evidence ; not yet the best certainly, because though the ear- 
 liest writers of our country, any of whose works survive, 
 neither of them was exactly a contemporary of the patriarch 
 of Hy. But since Adamnan wrote within about a century of 
 St. Columba's death, and Cumin towards five-and-twenty 
 years before him, they were both in a position to know the 
 truth regarding the alleged incident now in question, 'which 
 Jocelin nearly five ages afterwards certainly was not. As a 
 counterpoise to the suspicion which is inevitably aroused by 
 their silence, we can adduce nothing beyond the fact, distinctly 
 asserted by Adamnan, that Columba was a friend of king 
 Roderick, the pious patron of Kentigern, and the story of the 
 cambo said to have been preserved at Ripon. The considera- 
 tion of these things may induce some hesitation, for they show 
 that the interview might possibly have occurred ; but they 
 contain nothing whatever in the nature of proof, and we have 
 only the unsupported word of Jocelin, under the serious dis- 
 advantage of Adamnan's and Cumin's silence, for the famous 
 meeting on the banks of the Molindinar, between Kentigern 
 and Columba. 
 
 The absurd story of the fat wether neither requires nor de- 
 serves special notice. How it came to pass that the compiler 
 of the Breviary spoke of the whole carcase, while those earlier 
 writers, from whom he borrowed freely, represented the head 
 only, as converted into stone, we cannot tell ; . but it may be 
 assumed that the hagiographers were by no means scrupulous 
 about such trifles as minute accuracy. Apart altogether from 
 the miracle, there are one or two points of some interest in the 
 narrative. Obviously a social evil which tasked, and for a 
 while defied, the legislature of our country, extending to within 
 little more than an age of the present day, had already become 
 inveterate in Jocelin's time, or about the middle of the twelfth 
 century. Even then the Gael of our West Highlands were 
 noted and notorious freebooters ; and that their ancestors had 
 imported their cattle-lifting propensities into Ergadia when 
 they settled there, will be doubted by no one who has looked, 
 however cursorily, into the earlier Irish annals. Although it 
 be obvious, therefore, that Jocelin's representations were 
 copied from his own living world, yet the alleged stealing of 
 Kentigern's well-fed wether, may fairly be regarded as an inci- 
 
APPENDIX. 133 
 
 dent in perfect keeping with the habits of the Dalriadic Scoti 
 in the sixth century. That they should have taken rude 
 liberties with any flocks or herds which they might chance to 
 meet, would have been in no ways remarkable. But Colum- 
 ba's attendants are supposed to have been holy monks from 
 Iona, devout men inured to long vigils and severe abstinence, 
 purified by the discipline of the cloister from all the grosser ap- 
 petites and affections, and far above the vulgar attractions of old 
 mutton. Jocelin's narrative leaves us no reason to doubt that 
 he intended to represent, as the thieves, members of those 
 sanctimonious bands who advanced, with sacred canticles, to 
 meet the great western prelate ; and what then, we are con- 
 strained to ask, must have been his private opinion of those 
 Christians from Ireland, who were overspreading the High- 
 lands of North Britain ? That he deemed them to be mere 
 professors who had assumed the name, the garb, and the gait of 
 Christ's disciples, without having inbibed the spirit of the 
 Master whom they ostensibly served, is clear enough ; for he 
 expressly says so much. Was it so, then, in point of fact, 
 that the monks of Iona were still, in spite of their loftier pre- 
 tensions, deeply tainted with the hereditary vices of their more 
 than semi-barbarous race ? — or was the monk of Furness an 
 adverse, because a prejudiced narrator ? 
 
 Probably both of these alternative queries should be 
 answered affirmatively, — the first of them with some reserve, 
 the second without hesitation. Columba himself, as depicted 
 by his admiring biographers, was scarcely a model of the 
 Christian temper and virtues ; and the infirmities of their kin- 
 dred, and the defects of their education, no doubt retained an 
 obstinate hold of his disciples. And on the other side, it is 
 clear enough that the monk of Furness, without being avow- 
 edly hostile, was by no means very friendly to the Abbot of 
 Iona. Manifestly he uses Columba throughout the legend, 
 merely as a foil to enhance the lustre of Kentigern's renown. 
 Moreover, Jocelin was a staunch adherent of the Romish rite 
 and authority, as we shall soon hear ; and of course he shared 
 that antipathy to the Columban institutions, which was all 
 but universal in his time. These were regarded, by orthodox 
 Catholics, as wholly irregular and unwarranted, lying beyond 
 the canonically authorized channels of grace, and doomed to 
 speedy and utter subversion. That the Culdees, as the 
 ccenobitic disciples of Columba came to be called, precipated 
 and in some degree justified their own suppression, may be 
 
134 APPENDIX. 
 
 true ; but at any rate, active measures for their extirpation 
 had been in progress long before Jocelin's time ; and the rooted 
 enmity of the Romanizing party, which had become all-power- 
 ful, sufficiently accounts for his unfavourable opinion of them 
 and their prdecessors. 
 
 13. Journeys to Rome. Some responses, &c. immediately 
 follow the ninth lection in the Office, and then comes the 
 antiphon : — 
 
 A, Visitat alma pii vitae septena loca Petri, 
 Presul, campana cui servit in ethere sacra. 
 
 Here, for the bungled imitation of these verses (?) given in the 
 translation of the office, may be substituted the following, at 
 any rate, less objectionable paraphrase : — 
 
 St. Peter's shrine to visit seven times 
 Went Mungo, guided by aerial chimes. 
 
 Jocelin suspends his narrative of Kentigern's gests in Wales, 
 for the purpose of telling us that " the saint went seven times 
 to Rome, and consulted the blessed Gregory concerning his 
 state." The chapter which he devotes to the subject is drearily 
 prolix even for him, consisting mainly of a historical outline, 
 whose relevancy is not very apparent. Inconsequence, he argues, 
 of persecution followed by heresy, Christianity in Britain had 
 been obscured or even overthrown ; especially at various times 
 a diversity of rites had sprung up in it, contrary to the forms 
 of the holy Roman Church and the decrees of the holy fathers. 
 With a view to obviate and remedy these things, continues 
 Jocelin * in a passage which has, as usual, been abridged for 
 Capgrave, " Kentigern, leaving his foresaid monastery," (ap- 
 parently that of Llanelwy is meant), '• went seven times to 
 Rome ; and after learning at Rome what points of correction 
 Britain was in want of, returned home again. * * * On one 
 occasion however, he went to Rome when the blessed Gregory 
 occupied the apostolical chair, a man apostolical by office, 
 authority, life, and doctrine ; and the special apostle of Eng- 
 land, for the natives of England are the signs of his apostle- 
 ship. Like a solid vessel of gold adorned with every precious 
 stone, he is truly surnamed os aureum — golden mouth, because 
 in expounding many Scriptures, he elucidated them in a clear 
 and very elegant style. * * * For he beautified and delighted 
 the holy church diffused over the world, with mellifluous 
 writings and canticles adapted for music, and he strengthened 
 and adorned the house of God with canonical institutes. To 
 
 * Pinkerton, pp. 25C-7. 
 
APPENDIX. 135 
 
 this most holy Chief Pontiff he" (Kentigern) " laid open his 
 whole life, his election to the episcopate, and his consecration ; 
 and disclosed in their order all the fortunes that had befallen 
 him. But the holy Pope, actuated by the spirit of counsel 
 and discretion, as one who was full of the Holy Ghost, per- 
 ceiving him to be a man of God, and full of the grace of the 
 Holy Spirit, confirmed his election and consecration, because 
 he knew that each of them had come from God ; and at his 
 own frequent request, conceded with difficulty, supplying 
 what was defective in his consecration, he destined him to 
 the word of the ministry imposed on him by the Holy Spirit. 
 The holy bishop Kentigern returned home not only with the 
 apostolical absolution and benediction, but also carrying along 
 with him as gifts, manuscripts of the canons, and numerous 
 books of sacred Scripture, as also privileges, and many relics, 
 (pignora), of saints, and ornaments for the church, and other 
 things that belong to the decoration of God's house " 
 
 It will be observed that, among all the ecclesiastical orna- 
 ments and utensils, we hear nothing whatever of a bell ; nor 
 are we able to offer any clear explication of the singular 
 phraseology used in the antiphon. It appears to us that what 
 became the traditional legend of the bell was, in all proba- 
 bility, of still later date than the work of Jocelin, and the 
 abridgement of it in Capgrave. But although we have no 
 definite information as to the way in which the saint obtained 
 it, or as to the advantages which he derived from it among 
 the holy places in the Christian metropolis, it came to be uni- 
 versally believed that Kentigern had brought his bell with him 
 from Rome. A manuscript in the Edinburgh University 
 Library* " written about 1520," contains what Professor C. 
 Innes very justly calls a " barbarous little hymn," which, by the 
 following verse, whatever it may mean, apparently verifies 
 the statement : — 
 
 •' Horanempe tertia : peregre laborat, 
 Komam Tisit septies : papa quern honorat, 
 Ut serviret presuli : avi se decorat, 
 Et Campanam sustinet : que sonos dulcorat." 
 
 But at any rate, upwards of a century before the date just 
 indicated, St. Mungo's bell had become a notable institution 
 in Glasgow, the ears of whose citizens must have been very 
 familiar with its doleful sound. Endowments, generally of 
 small annual sums, but in considerable number, were be- 
 
 * Eegiat Epise. Glasg. I. lx. 
 
136 APPENDIX. 
 
 queathed to it on condition of its being tolled throughout the 
 city on a specified day in each year ; the object being to secure 
 the prayers of the inhabitants for the souls of the donors and 
 their friends. Thus in A.D. 1454., " John Steuart the first 
 provest that was in Glasgow," left to the Prior and Convent 
 of the " Freris Prechouris," (Dominicans or Black Friars), 
 certain properties, for this among other purposes, — " alsua on 
 the day of the decesse of the said Johne Steuart yherly tyll 
 gar Sant Mwngouse bell to rwngin throw the town for the 
 said John's sawle." * In a "Memorandum" of A.D. 1509. 
 " Scher Archibald Calderwod vicar of Cadder," expresses his 
 aim still more distinctly, — " Item I leif to Sanct Mongowis 
 bell to passe throwe the towune * * * to gar pray for mye 
 faderis saule mye moderis saule my awin saule and all Chriss- 
 tyne saulis aucht peneis of annual," Szc.f The earliest of 
 these endowments that we have noticed is dated A.D. 1415 ; j but 
 besides the three now specified, ten more may be found in the 
 two works referred to. The ultimate fate of St. Mungo's bell 
 is, by us at least, unknown. The city treasurer's accounts for 
 A.D. 1578., exhibit an entry of two shillings " for ane tong to 
 Sanct Mungowis bell ; " and Camerarius, whose word is not 
 worth much, writing about A.D. 1630., says that it still existed ; 
 and this, we suppose is the last that has been heard of it. 
 
 14. St. Mungo and the weather. A psalm having been in- 
 terposed, another unexplained antiphon directly follows that 
 which we have just been considering. 
 
 A. Pallia pontificis nunquam nivibus rigat aut nix, 
 Nee vis ulla viro tempestatis nocet almo. 
 
 Now Jocelin tells us || that all who knew " the man," meaning 
 Kentigern, as likewise all who were conversant with him, tes- 
 tified that never in his life were his garments wetted by the 
 rain, the snow, or the hail which fell on the earth. He was 
 often exposed, that author assures us, during very inclement 
 weather ; but the drenching shower parted asunder, making a 
 dry avenue for him, and the spirit of the blast refrained from 
 raging around the spot where he was standing or walking. 
 Nor was this immunity an exclusively personal privilege of 
 the saint. The crowd of his disciples very often, when travel- 
 ling with him, through his merits, experienced the same thing. 
 " For the sanctity of the holy Doctor Kentigern, who was 
 suffused with divine grace, was to his followers for a shadow 
 
 * Lib. Coll. Nost. Dom. p. 177. t Ibid, p. 209. 
 
 t Kegist. Episc. Glas. II. 314. || Pinkerton. p. 271. 
 
APPENDIX. 137 
 
 and a refuge by day, as also for a hiding-place from the tem- 
 pest and the rain." We believe that a similar protection 
 against the severity of the weather, was asserted for, or claimed 
 by, one or more members of the persecuted remnant in Ayr- 
 shire, during the troubles which preceded the revolution. 
 
 15. St. Mungo makes cheese. Passing over various antiphons, 
 psalms, capitula, &c, which seem to need no elucidator, we 
 come to the following response and versicle near the end of 
 the office : — 
 
 R. Vertitur in lapides mox compressi copia lactis, 
 
 Forma turn prisca manet, atque figura, 
 V. Fons tenet eternum liquidus per secula no-men. 
 
 We must again have recourse to the monk of Furness for a 
 solution of the mystery. He informs us* that a certain 
 skilled artificer was employed by the man of God about the 
 monastery, and suitably remunerated for his work, " But the 
 saint was accustomed to use milk for both meat and drink, 
 because he abstained from every kind of liquor by which a 
 man could be intoxicated. From his own stock of new milk 
 accordingly, he ordered two pitchersful to be conveyed to his 
 artificer. But when the bearer was crossing over the river 
 Clyde, the fids of the pitchers accidentally fell off, and the 
 whole of the milk was spilt in the water. But,— a marvellous 
 and most unusual thing ! — the spilt milk was in no degree 
 mingled with the water, or changed in respect of taste and 
 colour ; with incomprehensible rapidity it was turned into 
 cheese, nor was the cheese less effectually consolidated by the 
 beating of the waves, than any other of the kind is wont to be 
 by the compression of the hands. But the bearer snatched 
 the well-shaped cheese from the water, and handed it to the 
 artificer for whom the saint had sent it, recounting all that 
 had happened. Many beheld this remarkable miracle, and 
 were stupified with astonishment. But the artificer himself 
 and many others tasted that cheese ; and minute fragments of 
 the same were distributed among many, for preservation as 
 relics. 
 
 16. A small basket of fragments. The Breviary gives us 
 only specimens, and several of them no more than allusively, 
 of Kentigern's miracles which, according to Jocelin, were 
 " without number, numberless." Having gone fairly through 
 the signs and wonders of that elaborate compilation, we may 
 devote a few sentences to prodigies which have not obtained 
 
 * Pinlterton,p. 280. 
 
 12 
 
138 APPENDIX. 
 
 the honour of being chronicled or sung on its pages. " Kenti- 
 gern," says the monk of Furness, " gave sight to the b]ind, 
 hearing to tbe deaf, walking to the lame, speech to the dumb, 
 reason to the mad. He expelled fevers, he cast out demons 
 from the bodies of the possessed, he raised up paralytics, he 
 cured lunatics, he cleansed lepers, he healed every kind of 
 disease. * * * It often happened too that numbers of people 
 recovered health from touching the borders of his garments, 
 and from receiving small portions of his food or drink ; more- 
 over persons were cured who had been brought near on a 
 couch, so that his shadow, like that of another Peter, might 
 fall on them as he was passing." It will be observed that this 
 comprehensive catalogue is confined to cases of supernatural 
 healing ; and it may be confidently assumed that Jocelin de- 
 rived the materials for its construction from the most acces- 
 sible of all sources, — his own licentious imagination. That, 
 with the instance of St. Serf's cook before him, he omitted the 
 raising of the dead, is therefore a slip which may he easily ex- 
 plained, — for the inventing of enormous falsehood infallibly 
 blinds the mind to specific truth, whether it be real or merely 
 alleged. But we have already had a considerable number of 
 prodigies which cannot be brought within this category, and 
 a few more remain to be briefly noticed. 
 
 The story of the two brothers, Telleyr and Anguen* is not 
 worth recounting at length. The latter being a faithful friend 
 and disciple of Kentigern, was blessed by the saint in the 
 name of the Lord, and thereafter throughout a long life, en- 
 joyed the most signal prosperity. The former repulsed all the 
 bishop's counsels and kindness, with insolent contempt ; and 
 he, poor Telleyr, met an early and a miserable fate. Bragging 
 that his bodily strength surpassed that of donkeys, he rashly 
 made the experiment with a huge piece of wood on his 
 shoulders ; but he had not gone far when, accidentally kick- 
 ing his foot against a stone, he fell down and was crushed to 
 death by his burden. Neither need we linger over the singu- 
 lar power of discerning spirits ascribed to our saint ; a mere 
 abstract of two examples will serve our purpose. When, " once 
 upon a time," he was holding an ordination, among those who 
 were presented to him for that rite, was a certain clerk, of 
 elegant appearance, great eloquence, and advanced scholarship, 
 a native indeed of Britain, but educated in Gaul, seeking ad- 
 vancement to the priesthood. As soon as the saint had seen 
 
 * Pinkerton, p. 220. 
 
APPENDIX. 139 
 
 him he ordered the archdeacon to have him removed and 
 separated from the clergy. For to the saint's eyes, there ap- 
 peared as it were a sulphureous name proceeding from the 
 bosom of that clerk, and an intolerable stench seemed to issue 
 from his nostrils. These certainly were very alarming prog- 
 nostics ; and after due enquiry it was ascertained that, in spite 
 of his handsome face and varied accomplishments, the poor 
 man was addicted to the vilest sensual vices. Of course he 
 was rejected and went his way ; but it was reported that he 
 afterwards perished by a sudden death. Again, on one occa- 
 sion when the holy man returned home after having finished 
 divine service, among others there met him a certain foreign 
 clerk of remarkable eloquence. Him the man of God scruti- 
 nized with a keen eye, enquiring who and whence he was, and 
 why he had come into these parts. The stranger replied that 
 he was a preacher of the truth who taught the way of God 
 truly, and affirmed that he had come thither for the salvation 
 of souls. But in conversation with him the saint " convicted 
 him of being intoxicated with the poison of the Pelagian pes- 
 tilence. He strove to reclaim him, but found his heart to be 
 like a rock. Then the saint ordered him to be expelled from 
 the diocese. The son of gehenna therefore withdrew ; and 
 having been drowned while attempting to cross a certain river, 
 went down into Tartarus." 
 
 But we turn to prodigies of a more cheerful, or at least a less 
 lurid and desperate, character. Regarding the first of these 
 which we shall mention, unfortunately our information is both 
 scanty and obscure. The anonymous writer in Capgrave tells 
 us * that Kentigern built a mill on the river Gladus (? Clyde), 
 which had a mind of its own. It refused to grind stolen corn ; 
 and no one " could make the mill go, or its wheel turn, after 
 the ninth hour on the Sabbath, until the Lord's day had heen 
 celebrated," — that is, it refused to move during the hours of 
 public worship. And Jocelin informs usf that it was the 
 usual practice of the saint to erect triumpliale vexillum sanctae 
 cruris, the triumphal standard of the holy cross, in all places 
 where his evangelistic labours had been crowned with success, 
 or where he had continued to reside for a time. Among many 
 such symbolical structures, set up in various places, there 
 were two, that author assures us, which even in his day were 
 distinguished for their miraculous efficacy. One of these he 
 had caused to be sculptured, in his own city of Glasgow; from 
 
 * Act. Sanct. Jan. II. 103. t Pinkerton, p. 285, &e. 
 
1 40 APPENDIX. 
 
 a stone of enormous size ; and this he ordered to be erected in 
 the church of the Holy Trinity where the cathedral is placed. 
 But all the efforts of many men, aided too by suitable 
 machinery, proved wholly ineffectual ; the ponderous mass 
 could not be raised from its prostrate position. When human 
 ingenuity and help were unavailing however, the saint had re- 
 course to divine assistance. And in the ensuing night, the 
 last of the week, while the servant of Jesus Christ was pour- 
 ing out prayers to the Lord on the subject, " an angel of the 
 Lord descended from heaven, and drawing near turned over the 
 stone cross, and set it up on the spot where it stands to-day; 
 and having with benedictions sealed and sanctified it with the 
 sign of the cross, he retired. But the people assembling at 
 the church in the morning, and learning what had been done, 
 were confounded, and glorified the Lord in his saint." From 
 that time this cross has been endowed with great virtue. Many 
 of those who are vexed by unclean spirits are wont to be bound 
 to it on Sunday-night, and are found next morning sound in 
 mind ; though sometimes, on the other hand, they are either 
 dead or dying. 
 
 Kentigern constructed another miraculous cross at Lothwer- 
 werd, — now Borthwick, — where he spent eight years of his life ; 
 and this, according to Jocelin, was accomplished in a way 
 which would have been incredible, unless the monument itself 
 had remained to he examined by sight and touch. Meditating 
 correctly and devoutly on the resurrection, Kentigern built up 
 the cross at Lothwerwerd of sea-sand exclusively ; and who, 
 after that, dare doubt that the Lord may raise up our mortal 
 bodies though they may be reduced to dust ? To this cross 
 also, many who are afflicted with divers diseases, and chiefly 
 those who are mad and those who are tormented by a demon, 
 are tied in the evening ; and in the morning they frequently 
 are found to have been completely cured. It was probably to 
 this cross of Borthwick, that Sir David Lindsay referred when 
 he said : * — 
 
 " They bring mad men on fute and hors, 
 And byndis thame to Sanct Mungois cros." 
 
 In A.D. 1449., William, Lord Crichton, the chancellor of James 
 II.. erected and dedicated to St. Kentigern, a collegiate church, 
 close by his castle of Crichton, in the parish of Borthwick, 
 which was formerly called Louchwhoruir or Locherwert. 
 17. Some personal matters concerning our saint. — Accord- 
 
 * Works, Chalmers' Edition, III. 
 
APPENDIX. 141 
 
 ing to Jocelin, Kentigern was reported to be of medium height, 
 inclining to tall, and indefatigable in the endurance of toil 
 whether bodily or mental. " He was also beautiful in features 
 and graceful in form ; having a countenance full of gentleness 
 and reverence ; with the eyes of a dove and the cheeks of the 
 turtle-dove, he engaged the affections of all who beheld him." 
 " His speech, seasoned with salt, was adapted to every age 
 and to either sex. For honey and milk were underneath his 
 tongue ; and his repository was full of spiritual wine, so that, 
 for their salvation, the babe in Christ drew milk, the more ad- 
 vanced drew honey, and the perfect drew wine, from his mouth." 
 But stilted information like this may fairly be deemed more 
 curious than instructive ; we shall therefore gather the re- 
 mainder of this article from the abridgement of Jocelin by the 
 writer of St. Mungo's life in Capgrave. " In the twenty-fifth 
 year of his age," it is there said,* " he was consecrated a 
 bishop ; and for the whole of his life afterwards he took food 
 only once in three days, and often once in four days, — bread, 
 viz., and milk, or cheese or butter. From meat, and wine, 
 and everything that could intoxicate, he wholly abstained." 
 He wore, next to his skin, the coarsest haircloth, then a gar- 
 ment made of goatskin, and a strait monk's hood, over which, 
 covered with a white alb, he constantly bore the stole ; and he 
 carried a pastoral staff, not rounded and gilded and jewelled, 
 but of simple wood, only curved ; and having in his hand a 
 manual always ready for his ministry, when necessity or 
 reasonable occasion required. " And he lay in a stone hollowed 
 out like a coffin, having a stone for his head, and with ashes 
 strewed and haircloth spread underneath him." After snatch- 
 ing rather than enjoying some repose, he shook himself from 
 sleep ; and then, plunging himself naked in cold water, he 
 chaunted the whole Psalter. Neither hail, nor snow, nor rain, 
 was at any time permitted to interrupt this practice; he 
 refrained from it only when compelled to do so by journeys 
 or bodily sickness ; and even in such cases he compensated by 
 means of spiritual exercises for the omitted discipline. " All 
 stimulus of the flesh was laid asleep in his body ; wherefore 
 once upon a time he expressly affirmed to his disciples, that 
 he was no more moved by the sight or the touch of the most 
 beautiful girl, than by that of the hai'dest stone." This bold 
 statement must have alarmed the good Bollandists, who warn 
 their readers against the imitation of Kentigern's self-reliance, 
 
 * Act. Sanct. Jan. II. p. 79. 
 
142 APPENDIX. 
 
 by appending a naive and prudent note in these words: — 
 Cante haec legenda ; ne temere quis ejusmodi apathiam 
 affectans in laqueos vnaidat diaboli. 
 
 But to resume the catalogue of St. Keutigern's distinctive 
 qualities. " In judging or reproving, he attended not to the 
 person but to the cause. Often when he was performing 
 sacred offices, a snow-white dove having as it were a golden 
 beak, was accustomed to sit .on his head. Frequently also 
 when he was present at the sacred mysteries, a bright cloud 
 overshadowed his head. On several occasions it was not he 
 himself that seemed to stand, but a fiery pillar by whose efful- 
 gence the sight of the spectators was dazzled. While, once on 
 a time, he was celebrating the sacred mysteries, a certain 
 odoriferous cloud filled the whole church, suffused all who were 
 presect with an ineffable sweetness, and restored to perfect 
 health persons afflicted with various diseases. During every 
 Lent, having withdrawn from the sight of men, he retired to 
 desert places, taking no other food than the roots of herbs ; 
 but on some of these occasions, the Lord giving him virtue, he 
 passed the whole of the time (that is, forty days) without the 
 help of food. At the supper of the Lord, moreover, washing 
 with his tears a multitude of poor men and lepers, then wiping 
 them and soothing them with frequent kisses, he afterwards 
 ministered diligently to the men at table. On Good Friday 
 he spent day and night in scourging himself with rods, and in 
 nakedness, with frequent genuflexions. But on holy Sabbath, 
 (Easter Sunday), and up to the hour of our Lord's resurrection, 
 the time of divine service excepted, he crouched in a certain 
 tomb, engaged in self-flagellation. The unconverted in his 
 diocese he converted to the faith. By his sound doctrine he 
 reclaimed apostates and heritics to the bosom of holy mother 
 church. Images of demons he everywhere overthrew ; he 
 built many churches; he marked out parishes by certain bound- 
 aries ; and everywhere, while seeking the gain of souls, he 
 preferred to travel, not on horseback, but on foot like the 
 apostles." 
 
 " At length* the man of God, worn out with extreme old 
 age, when the nervous system, almost exhausted, had become 
 relaxed, sustained his chin and jaw by a certain linen bandage 
 tied over the middle of his head and down under his chin, in 
 order that he might be the more easily able to signify what he 
 wished. Bye and bye, having assembled his disciples, he ad- 
 
 * Act Sanct. Jan. II. p. 103 
 
APPENDIX. 143 
 
 monished them concerning the practice of holy religion, of 
 mutual charity, of peace, of hospitality, of reading ; and con- 
 cerning earnestness in prayer. He delivered and left behind, 
 him energetic precepts concerning the stedfast observance of 
 the decrees of the holy fathers, and of the ordinances of the 
 holy Roman church. When certain of them moreover, who 
 loved him more than the rest, prostrating themselves, said to 
 him with tears, — 'We know, father and lord, that you 
 desire to be dissolved and to be with Christ ; but have mercy, 
 we beseech you, on us whom you have begotten in Christ. 
 Whatever we have, through human frailty, done amiss, always 
 confessing it before you, we have striven to amend at your 
 discretion. Beg therefore of the Lord that the privilege may 
 be granted us of being able to accompany you from this valley 
 of tears to the joy of your Lord. For we believe that whatso- 
 ever you shall ask from God, the Lord will give you. And it 
 seems to us unbecoming that a bishop without a clergy, a 
 pastor without any of his flock, a father without sons, should 
 enter into the joys of his Lord.' Then the saint, moved with 
 piety, having taken breath as well as he was able, said, — ' The 
 Lord's will be done with us all, and may He dispose of every 
 one of us as He knows to be for the best, and as shall please 
 Him.' And behold ! an angel of the Lord, appearing in ineffable 
 splendour and clearness, bathed him in light round about, and 
 said, — ' Kentigern, elect and beloved of God, exult and be 
 very joyful ; for thy prayer is granted, and the divine ear has 
 heard the preparation of thy heart. Therefore, be it with thy 
 disciples according to thy desire. And forasmuch as thy whole 
 life in this world has been a continual martyrdom, it has pleased 
 the Lord that thou shouldst have a gentler end than other 
 men. Cause a warm bath to be prepared for thyself against 
 to-morrow, and on entering it thou shalt, without much 
 suffering, peacefully render thy spirit into the hands of God. 
 Thy brothers also, entering the bath after thee, and being ab- 
 solved from the chains of death, will along with thee, in the 
 brightness of saints, penetrate the heavenly kingdom.'" 
 
 " When the angel withdrew, a fragrance of marvellous sweet- 
 ness spread itself in a mysterious way over the place and all 
 who were in it. The man of God accordingly having entered 
 the bath when it was prepared, with eyes and hands lifted up 
 to heaven, his head bent to one side as if dissolved in placid 
 slumber, gave up the ghost. And the holy body having by 
 his disciples been lifted out of the bath, one after another of 
 
144 APPENDIX. 
 
 the brothers, immersed in the bath before the water was cold, 
 passed away to the ethereal mansions along with the holy- 
 father. St. Kentigern accordingly, when he was one hundred 
 and eighty five years old, in the hundred and sixtieth year of 
 his episcopate, illustrious for signs and prodigies, on the Ides 
 of January, went away to the Lord. And at his sepulchre in 
 the church of Glasgow, sight was restored to the blind," &c. 
 The catalogue of posthumous miracles is nearly a verbatim 
 repetition of that which, as given above, professes to enumerate 
 the supernatural achievements of St. Mungo during his lifetime. 
 The only novelties that we hear of, as occurring after the saint's 
 death and burial, are thus related. "A certain man on a 
 certain night stole a cow from Glasgow, and by the divine 
 decree was found dead, with the live cow tied to his feet. 
 Many also, after the perpetration of carnal wickedness, not 
 scrupling to profane a holy place with their polluted steps, 
 sometimes snatched away by sudden death, were often mutilated 
 in their limbs, or punished with incurable diseases." 
 
 18. The summary. Our last words regarding the actual Ken- 
 tigern, assuming such a person to have really existed, must 
 necessarily be both few and unsatisfactory. But let us hear the 
 Bollandists before we venture to speak. " Concerning his era," 
 say they* " this only can we determine, that he lived in the 
 sixth century from the birth of Christ, about the year 560.; 
 for then flourished Columba, whose contemporary it is certain 
 he was. As to the report that he lived an hundred and eighty- 
 five years, and spent an hundred and sixty of them in the 
 episcopate, it is paradoxical ; although Gelenius endeavours to 
 confirm it by the instance of St. Servatius, bishop of Tungria, 
 (Tungrensis), whom some allege to have lived three hundred 
 and seventy-three years ; but this also, as we shall elsewhere 
 say, is fabulous. We know that many long-lived persons are 
 found, as well elsewhere as in the race of Scots and Britons ; 
 but that age of Kentigern cannot be maintained. For let us 
 grant him to have reached the times of St. Gregory, and to 
 have departed from the living in the year 608, as is said in the 
 Anglican Martyrology, then he was brought forth into the light 
 in the year 423.; but he was baptised immediately after his 
 birth by the bishop St. Servanus, a disciple of StPalladius; aDd 
 St. Palladius was not sent to the Scots by Celestine till the year 
 429." Now, this reasoning would be irresistibly conclusive, 
 if all the premises could be relied on. And, so far, they are 
 
 * Act. Sanot Jan. II. p. 97. 
 
APPENDIX. 145 
 
 trustworthy; that is to say, the dates assigned to St. Columba, 
 to Pope Gregory the Great, and to the mission of St. Palla- 
 dius, are sufficiently authenticated. But then, for all we 
 know, St. Serf might have been doing the work of an evange- 
 list, and as part of that work administering baptism, along the 
 northern shore of the Forth, for years before Palladius arrived 
 to make him a bishop, — if he ever imparted that dignity to 
 the patriarch of Culross. The truth however is, that the legend 
 of St. Serf is quite as inextricably involved in chronological 
 perplexities as that of Kentigern himself; so that any compu- 
 tation in which its statements are made to serve as data, can- 
 not fail to be corrupted throughout. Although the argument 
 of the Bollandists does not, to us, seem decisive against the 
 single fact of St. Mungo's baptism by St. Serf, it certainly 
 does demonstrate chronological inconsistencies which, so far as 
 we are able to see, cannot possibly be reconciled. 
 
 Almost like Noah's dove which " found no rest for the sole 
 of its foot," is the truth-seeker who muses and ponders over 
 the chaotic legends and vitae of St. Kentigern; — almost, 
 though not quite. More than willing perhaps, to believe as 
 much as we could, of what is related concerning him, the 
 credibility, have, in spite of us, shrunk gradually away into 
 little more than nothing. We still deem it to be all but ab- 
 solutely certain that Kentigern or Mungo, a man of unknown 
 birth and parentage, did good service as a Christian evangelist 
 in Clydesdale, during the first half of the sixth century ; that 
 having encountered some formidable opposition there, he 
 carried his missionary zeal into Wales, where his success was 
 conspicuous, and where he became the virtual founder of the 
 bishoprick of St. Asaph's ; and that he was afterwards recalled 
 to Clydesdale, where he acquired a brilliant reputation, and 
 after founding the bishoprick of Glasgow, died and was buried, 
 probably before A.D. 575. All the rest we leave to the hagio- 
 graphers, advancing, for the present at least, no claim to it on 
 the part of the historians. 
 
 19. Continued homage paid by the City of Glasgow to her 
 patron Saint. The armorial ensigns still used by our great 
 commercial metropolis have been traced back, in all their main 
 features, to A.D. 1325. ; * and any one, without graduating at 
 the College of Heralds, might construct them out of the 
 legends. 1. We have the miraculous mound which elevated 
 itself beneath the saint, to let him be seen and heard. 2. The 
 
 * Lib. Coll. Nost. Dom. XXVI. 
 
 13 
 
146 APPENDIX. 
 
 tree —said to have been, in the earlier blazon, a mere branch 
 or twig, — of course represents the hazel bush with which the 
 holy boy miraculously rekindled the fire at Culross. In the 
 tree are curiously arranged, — 3. St. Mungo's Bell; 4. the 
 miraculous fish, whether pike or salmon, with Queen Langueth's 
 ring in its mouth; and, 5. St. Serfs robin-redbreast. The 
 motto, " Let Glasgow flourish by the preaching of the gospel," 
 sounds like a modem invention. 
 
 III. St. Servanus, or Serf. 
 
 Aberdeen Breviary, I. Prop. Sanct. fol. xv. 
 1st July. 
 
 Some other member, or members, of the group which we 
 have formed, — Columba for instance, or Asaph, or even Palla- 
 dius, — may, for all we know, have been quite as useful men, 
 each in his own sphere, as the more celebrated evangelist of 
 Clydesdale. But Kentigern has been, and is, the hero of our 
 romance ; so that our plan, be it good or be it bad, prescribes 
 for his disciples and friends only subordinate places, and for 
 their legendary history a less conspicuous treatment. This 
 would, by itself, be a sufficient excuse for brevity in what re- 
 mains to be said ; and it is to be observed besides that, for 
 illustrating the gests of those other saints, the abbot of Iona 
 excepted, the materials are much less abundant than we have 
 found them to be in the case of St. Mungo. 
 
 St. Servanus, Serfus, Serf, Sernanus, or Ernanus, — for so 
 variously does his name appear to have been written, — is one 
 of the most enigmatical and perplexing personages in a calen- 
 dar which abounds in veiy deep and very dark mysteries. The 
 numerical question, — how many Serfs were there ? — forces 
 itself on our attention at the very threshold of our enquiries ; 
 
APPENDIX. 147 
 
 and it speedily transforms itself into this other, — was there 
 any St. Serf at all ? The lections in the Breviary, give us two 
 of the name under the form Servanus, a Scotsman and an 
 Israelite. The Bollandists also give us two, the first of them 
 identifiable with the Scotsman of the Breviary;* and the 
 other, of whom we hear nothing whatever except the name, 
 being one of a group of African martyrs who are mentioned 
 in the Hieronymian Martyology.-f- Dempster likewise gives 
 us two, Servanus, J again identifiable with the Scotsman of 
 the Breviary ; and Serfus, || probably the creature of the lying 
 author's imagination. Camerarius gives us only one,§ under 
 the form Sernanus, once more identifiable in the main, with 
 the Scotch Servanus ; but, curiously enough, marked for com- 
 memoration on the same day, — the 20th of April, — with the 
 African martyr, whereas our national Serf's day is, as above, 
 the 1st of July. This last perplexity, however we may lay, 
 as a mistake, to the account of an author who suffers no 
 wrong when it is said that he was both confused and unscru- 
 pulous. Another trifling complication arises from our recol- 
 lection that, as may be seen in the course of the preceding 
 article, the Serf who educated Kentigern is sometimes spoken 
 of as being an Irish saint. This was probably the case ; for 
 the Scotia and the Scoti of the sixth century were certainly 
 Ireland and the Irish ; although the compiler of the Breviary, 
 we suspect, did not mean to use the terms in that sense. And 
 now, before proceeding further, let us try to understand, as 
 clearly as we can, the amount of this statement. The name 
 Serf, with some variety in the spelling, has presented itself 
 seven times. In four of these cases it seems, as we have said, 
 referableto the Scoto-Irish, — or,letusforthesakeof convenience 
 call him, — the western Serf. Of the remaining three, one, 
 that is Serfus, is confidently believed to be a mere invention 
 of Dempster. Then there is the Israelite of the Breviary, 
 whom we may call the eastern Serf. And, finally, there is the 
 African Servanus, who needed not, one would think, to have 
 been mixed up with our enquiries, since all we hear of him 
 is that he was a martyr, and of course perished, probably at 
 the hands of the Donatists ; nevertheless Camerarius seems to 
 have confounded him, so far, with his Sernanus. Perhaps it 
 should be explained here, that the identification of the person 
 
 * Act. Sanct. Julii I. p. 50. t Ibid. Aprilis II, p. 746. 
 
 J Eccles. Hist. II. p. fi73, Ban. Club. || Ibid. p. 574. 
 
 § Defortitred, &c. p. 132. 
 
1 48 APPENDIX. 
 
 mentioned in four different documents, which has heen asserted 
 above without a word of proof, is by no means wholly free 
 from difficulties ; for there are glaring inconsistencies among 
 the statements. Still the points of agreement are so clear 
 and strong, that we cannot refrain from ascribing the concord 
 to the unity of the subject, and the discrepancy to the number 
 of authors. The result is that we have three Serfs, — the 
 western, the eastern, and the African Martyr. 
 
 But what are we to make of the following extract ? After 
 having told us what he knew or thought about some other 
 personages, Ussher goes on to say :* — " To these may be added 
 two abbots also, Odamnanus and Conwallanus, of the former 
 of whom John Fordun makes mention in his Scotichronicon," 
 when speaking, "of the Island in the Frith of Edinburgh 
 called Inchkeith, on which the city of Guidi, noticed by Beda, 
 is thought to have been situated. ' In it, at one time,' says 
 Fordun, ' the holy abbot Odamnanus presided over his monks, 
 when in that same island he received with great honour St. Ser- 
 vanus and his associates, at his first arrival in Scotland, and to 
 whom, for a habitation, he then assigned an island of Lewyn.' " 
 Now we can have no hesitation in taking the eastern Serf to be 
 intended here ; 1, because manifestly he was not a North Briton 
 but a stranger; 2, because he could not have arrived from 
 Ireland in the Frith of Forth ; and, 3, because we conclude 
 the insula de Lewyn, or the island in Lochleven, to which this 
 Servanus was assigned by Odamnanus, to be the same with 
 the insula de PetinooJc, or island of Portmoak in the Breviary, 
 where the Israelitish Servanus is said to have been dis- 
 tinguished " in the time of the blessed Adamnanus." The 
 arrival in North Britain of this eastern Servanus is referred to 
 A.D. 488.f 
 
 If our interpretation of Fordun's language be sound, then 
 we have still three Serfs to be accounted for. Of these the 
 African martyr alone is vouched by anything like historical 
 testimony ; for whatever dubiety may attach to the martyro- 
 logium which has been ascribed to Jerome, it would be absurd 
 to place traditions and legends of the twelfth century, at the 
 utmost, in the balance against it. But this St. Servanus 
 never approached our shores ; we know nothing about him 
 beyond his name and the fact of his martyrdom ; and the 
 blundering transference by Camerarius of the day set apart 
 for his ritual commemoration to one of the two Serfs who are 
 
 * Ussh. Works, VI. p. 22). f Uesh. Works, VI. p. 579. 
 
APPENDIX. 1 49 
 
 said to have flourished in the west, is the single link which 
 connects him with our enquiries. About him, therefore, we 
 shall have nothing more to say. But the other two are not 
 so easily disposed of. The legends affecting them are, as we 
 apprehend them, wholly irreconcileable. Unwilling to believe 
 that traditions, which have impressed an abiding memorial on 
 localities in the neighbourhood, arewhollyunfounded, we are in- 
 clined to think that there may have been an earlier Serf, whether 
 of native or Hibernian descent, who generously protected 
 Kentigern at Culross, and came into contact with Palladius in 
 that region, on his retirement or escape from Ireland, about 
 A.D. 431 ; and that there may also have been a later Servanus, 
 who arrived in the Frith of Forth many years after Palladius 
 had died at Fordun about A.D. 432., and who became the 
 founder of the ccenobitic establishment in Lochleven now 
 known as St. Serf's Inch. We have seen above that Ussher, 
 calculating after Fordun we presume, places the coming of 
 the eastern Serf to North Britain in A.D, 488. ; and we shall 
 immediately see that Wynton brings it at least as low as 
 A.D. 580. ; — dates, the earliest of which is half-a-century later 
 than the death of Palladius. We suspect that the latest of 
 these reckonings is considerably too early for the fact, — if 
 there ever was such a fact, — and that Inchcohn rather than 
 Inchkeith was the scene of the stranger's honourable reception 
 by the abbot Adamnanus. These surmises, however, are quite 
 as uncertain as the site of Beda's urbs Guidi; and we are 
 well aware that the view -which we have ventured to suggest 
 is the result of mere guessing ; for we have not a syllable of 
 substantive, or even ostensibly corroborative, evidence to ad- 
 duce in support of it. 
 
 The miracles ascribed to St. Serf, by the lections in the 
 Breviary, are of the usual type. An adventure of Thor 
 with a goat, recorded among the fables of the northern 
 mythology, presents us with a singularly exact parallel to the 
 case of the poor man's restored pig. The Welsh hagiological 
 traditions offer us at least partially similar examples of resus- 
 citation. Thus, " on a certain time Meredydd, king of Reinuc, 
 came with a powerful force of enemies to his property in Gla- 
 morganshire, that he might there reign ; where having come 
 he ordered them to plunder, and to drive off oxen to the 
 camp for food. And they therefore brought an hundred oxen, 
 amongst which was a very fat one that was stolen from the 
 townsmen of the blessed Cadoc ; and when slain it was cut into 
 
150 APPENDIX. 
 
 pieces, that by cooking it might be prepared for satisfying the 
 hunger of the king and his companions ; but it could not by 
 any means be roasted by coals nor boiled in water. Which 
 being told to the king he ordered all the aforesaid oxen to be 
 restored to their owners. And when they were all brought 
 together, the ox which had been killed as above-mentioned, 
 appeared alive and well among the others. Then every one 
 took his ox, praising and glorifying God in his excellent 
 servant Cadoc." * We shall venture to add a still more won- 
 derful exploit of the celebrated St. Tathan. " On a certain 
 night thieves came from the district of Gwynllyw to Gwent, 
 and stole the aforesaid cow ; and taking her to the city killed 
 her, and having cut her up put her flesh into a pot ; but the 
 more it was cooked so much the more did it become bloody 
 in the pot. On the morrow the venerable servant of God 
 (Tathan) being informed by the shepherd of the cow having 
 been taken away, found a trace of her near the city, marked 
 in wonderful manner on a stone, then the very holy man said, — 
 
 " This stone which is trodden on, and whiter than salt, 
 Has fixed thereon marks received from the foot of a cow. 
 
 " Therefore knowing with his companions the way on which 
 the thieves went, he ingeniously traced the footsteps of one 
 cow, and of only one, until he came to the door of the palace. 
 King Gwynllyw, who as yet was wicked, saw the innocent 
 man and his companions coming, and ordered his servants to 
 place a kettle full of hot water, and cover it with bulrushes, 
 and put thereon a linen cloth, to form a deceitful seat. The 
 most just man, as he ordered, was placed by such contrivance 
 over the kettle, which proved a heavenly support. When the 
 deceitful knaves expected that he would fall into the hot water, 
 the seat was solid as if made of stone. The King seeing that 
 the lover of God was guarded by divine protection, fell on his 
 knees, beseeching him to grant his mercy for his very wicked 
 deceit. And he, after the manner of a very religious man, for 
 his part, forgave the crime, on the condition that his servants 
 should not repeat the robbery. These words being said, they 
 put the flesh and bones on the skin, and those being so placed, 
 the cow came to life, and rising before them all, returned in 
 company with them." -j- 
 
 The devil's temptation of the saint at Dysart will almost 
 immediately find an expositor in Wynton, and we pass on 
 to the sheep that was stolen " in Athren," probably the modern 
 
 * Lives, &c, Welsh MS. Soc. p. 373. f Lives, lit sup. 586-7. 
 
APPENDIX. 151 
 
 Airthrey. In this instance again, the alleged miracle may be 
 matched. " It happened on a certain time," says the biogra- 
 pher of St. Winifred * " that a man was rebuked for theft at 
 the fountain, and he perpetuated it by perjury in the chapel 
 of the church of the martyr : but the blessed virgin (Winefred) 
 seasonably made know to the presumptuous person what he 
 had unlawfully affirmed. For the goat which he had just 
 eaten, uttered an audible bleating from the belly of the thief, 
 and so made it known that he was guilty. A matter sufficiently 
 horrid that what is denied by a rational animal with an oath, 
 is disclosed by a brute, and what is more unusual, by one that 
 had just been eaten." Again, — " A certain thief stole the best 
 of the cattle of St. Aidus and ate it, and when he would swear 
 before St. Aidus that he had not eaten the animal, an ear of the 
 cow was seen in his lips, and all the bystanders derided him."-f- 
 The legend of the " huge and horrible dragon " is more 
 allied to the adventures of knight-errantry, than to the mar- 
 vels of hagiography; still the Welsh Saint Brynach is re- 
 ported! t° have achieved a triumph like that of St. Serf, 
 over " a pestilential beast," in the vicinity of Rome, in the 
 course of a visit to the holy city. The narrative is not worth 
 quoting. We have rendered " dunyne" of the Breviary 
 " Dunning ;" but Wynton reads Dovyn, so that perhaps some 
 place in the valley of the Devon was intended. And now we 
 proceed at once to the full-blown legend of St Serf, drawn up 
 by Wynton, who ought to have known what he was speaking 
 about, with which we intend to conclude this article. " Androw 
 of Wyntown" was a canon regular of the Priory of St. 
 Andrews, That opulent conventual establishment had a de- 
 pendency on an island in Lochleven, called St. Serf's Inch, 
 claiming to have been founded by Brud, the son of Dargard, 
 king of the Picts, probably about A.D. 700. This is about the 
 time when we have supposed that the eastern Serf might have 
 arrived in the Forth, and had a secure retreat assigned to him 
 and his companions by a friendly prince, on a lonely and 
 sheltered island in an extensive lake. But be these things as 
 they might, Wynton became Prior of the canons regular on 
 St. Serfs Inch, in or before A.D. 1395. ; and he completed his 
 " Oryginale Cronykil of Scotland," between September, A.D. 
 1420., and April, A.D. 1424. As in duty bound, he glorified his 
 patron saint, the holy Serf, to the utmost of his ability ; but 
 no very laudable motive could have induced him to confound, 
 
 * Lives, &c, Welsh MS. Soo. p. 621. t Ibid. p. 571. t Ibid. p. 290 
 
152 APPENDIX. 
 
 as in our apprehension he has done, two distinct men for the 
 sake of magnifying one ; or to set the computations of chrono- 
 logy at utter defiance. However, here is his version of the 
 legend* 
 
 " And qwhen this thryd Jhont wes dede, 
 Saynct Serfe sevyn yhere held hys sted ; 
 He wes of lyf ane haly man, 
 The Kyngis Sone of Kanaan. 
 Hys Fadrys Landis of heritage 
 Fell til hym he cleie lynage, 
 And lauchful lele hefor all othire : 
 That gave he til hys yhowngare Brodyre. 
 All swylk Curnbyre he forsuke, 
 And til haly lyf hym tuke. 
 God send hym a swet Angele 
 To gyve hym Confort and Consele ; 
 And wytht that Angel alsa fast 
 Fyrst til alysandyre he past ; 
 Til Constantynopil syne he come, 
 And to the Cyte fra theyne of Eome. 
 Thare than wakyd the Papys Se ; 
 And chosyn syne til it wes he. 
 Than governyd he that sevyn yhere, 
 And quken all thai' oure-passyde were, 
 The angel, that his Leddare was, 
 Sayd, hym behowyd fra Eome to pas ; 
 For God ordaynit noucht, that he 
 Langare in that Land suld be. 
 Than, on a solempne day, 
 Or he hegowth to tak hys way, 
 He made a Predycatyowne, 
 And a solempne fayre Sermowne 
 To the Eomanys, that he gert call 
 Befor hym ; and thare at thame all 
 Hys Leve he tuk but mare delay. 
 Wyth thare Blyssyng he past hys way, 
 And wytht that Angel wpon chans 
 Fr& theyne, throwch the Eewme of Frawns, 
 Strawcht to that Se departand 
 Of Frawns the Kynrykis and Ingland. 
 Schyppyng thare he gat redy, 
 Wyth hym ane hwndyr in cumpany : 
 In thai Schyppys he made entre, 
 Syne tuk wp sayle, and held the Se. 
 * Wyntown I. p. 12f. t Pope John III. died a.d. 573. 
 
APPENDIX. 153 
 
 Wyth wynd at wyll ay furth thai past 
 
 In Forth quhill thai come at the last, 
 
 And arrywyd at Ineheketh, 
 
 The He betwene Kyngorne and Leth. 
 
 Of Ykolmkil the abbot than 
 
 Saynt Adaman, the haly man, 
 
 Come til hyme thare, and fermly 
 
 Mad spyrytuale band of eumpany, 
 
 And tretyd hym to cum in Eyfe, 
 
 The tyme to dryve oure of hys lyfe. 
 
 Than til Dysard hys Menyhe 
 
 Of that counsale fwrth send he. 
 
 Syne at Kynnell he come to land. 
 
 Thare oure the Wattyr he kest his "Wand 
 
 That suddanly grewe in a Tre, 
 
 And hare of Appylys gret plente, 
 
 And that stede eftyre ay 
 
 Morglas was calht mony day. 
 
 And oure the "Wattyr, of purpos, 
 
 Of Forth he passyd till Culross : 
 
 Thare he begowth to red a grownd, 
 
 Quhare that he thowcht a kyrk to found. 
 
 Brwde Dargardis Sowne, in Scotland 
 Kyng oure the Peychtis than regnand, 
 Was movyd in gret crwalte 
 Agayne the Saynct, and his Menyhe : 
 He send fellowne men for thi 
 To sle thame all downe but mercy. 
 Bot this Kyng ourtakyne wes 
 Suddanly wytht gret seknes ; 
 And at the prayer specyale 
 Of Saynt Serfe he wes mad hale. 
 The Kyng than fell fra that purpos, 
 And gave to Saynt Serfe all Culros, 
 Wytht allkyn profytes ay frely. 
 Syne till his prayeris devotly 
 He hym commendyt, and his State, 
 And put away allkyn debate ; 
 And Tessaywyd with honeste 
 Saynt Serfe thare and his menyhe, 
 Thare fyrst Saynt Serfe tuk hys Eeset 
 To lyre of that, that he mycht get. 
 And thare he browcht wpe Saynt Mongowe, 
 That syne was Byschape of Glasgowe. 
 
 Syne frd Culros he past ewyn 
 To the Inche of Lowch-Lewyn. 
 
 14 
 
154 APPENDIX, 
 
 The Kyng Brud of devotyoune 
 Mad til Saynct Serf donatyowne- 
 Of that Inche, and he duelt thare> 
 Till sewyn yhere oure-passyd ware- 
 In Twlybothy ane il Spyryte 
 A Crystin man that tyme taryit. 
 Of that Spysyte be was than 
 Delyveryd throuch that haly man. 
 In Twlicultry til a "Wyfe 
 Twa swnnys he rasyd fra Dede to Lyf, 
 This haly man had a Earn, 
 That he had fed up of a Lame, 
 And oysyd hym to follow ay, 
 Quhare-ewyre he passyd in hys way, 
 A Thefe this Schepe in Athien stall, 
 And ete hym up in pesis all. 
 Quhen Saynct Serf hys Earn had myst, 
 Quha hat it stall, wes few that wyst : 
 On presumptyowne nevyrtheles 
 He that it stall arestyd wes ! 
 And til Saynt Serfe syne wes he broucht. 
 That Schepe, he sayd, that he stall noucht, 
 And thare-til for to swere an athe, 
 He sayd that he wtld noucht he lathe. 
 Bot sone he worthyd rede for schame — 
 The Schepe thare bletyd in hys Wame. 
 Swa wes he tayntyt schamfully, 
 And at Saynt Serf askyd mercy. 
 In Dovyn of devotyouae 
 And prayere he slwe a fell Dragowne : 
 Quhare he wes slayne that plas wes ay 
 The Dragownis Den cald to this day. 
 
 Quhil Saynt Serf intil a stede 
 Lay eftyre Maytynis in his hede,. 
 The Devil come, in fall intent 
 For til fand hym wytht argument, 
 And said, ' Saynt Serfe, he thi werk, 
 I ken thou art a connand Clerk.' 
 Saynt Serf sayd, ' Give I swa be 
 Eoule Wreche, quhat is that for thee 1 ' 
 The Dewyl sayd, ' This Questyowne 
 I ask in oure Collatyowne ; 
 Sa, quhare wes God, wat thou oucht, 
 Befor that Hewyn and Erd wes wroucht' % 
 Saynct Serf saed, ' In hym-self stedles, 
 Hys Godhed hampred nevyr wes.' 
 
APPENDIX 155 
 
 The Devel than askyd, 'Quhat calls he hade 
 To mak the Creaturis that he made V 
 To that Saynt Serf answeryd there, — 
 
 * Of Creature m&d he wes Makare ; 
 A Makare mycht he nevyr be, 
 But gyve Creaturis mad had he ' 
 
 The Dewyl askyd him, ' Quhy God of noucht 
 
 Hys werkis ail full gud had wroucht V 
 
 Saynt Serf answeryd, ' Goddis will 
 
 Wes nevyr to mak hys werkis ill : 
 
 And als, inwyus he had bene sene 
 
 Gyf noucht bot he full gud had bene.' 
 
 Saynt Serfe the Dewil askyd than, 
 
 "" Quhare mad God Adam the fyrst man V 
 
 ' In Ebron Adam fowrmyd was,' 
 
 Saynt Serf sayd. And til hym than Sathanas 
 
 Sayd, ' Quhare wes he eft that for his wyce 
 
 He wes put owt of Paradice V 
 
 Saynt Serf sayd, ' Quhare he wes mad.* 
 
 The Devil asked, ' How lang he bade 
 
 In Paradyce eftyr hys Syne V 
 
 * Sevyn howris,' Serf sayd, ' he bad therein ' 
 ' Quhare wes Eve mad V sayd Sathanas. 
 
 * In Paradyse mad,' Serf sayd, ' Scho was.' 
 At Sayn Serfe the Devil askyd than, 
 
 ■* Quhy God let Adam the fyrst man 
 
 And Eve syne in Paradyce V 
 
 Saynt Serfs sayd that ' Mony wys 
 
 God wyst wele, and wndyrstude, 
 
 That thare-of suld cum mykil gud : 
 
 Eor Cryst tuk fleysch man-kynd to wyne, 
 
 That wes to payne put for that Syne.' 
 
 The Devil askyd, ' Quhy mycht noucht be 
 
 All man-kynd delyvered fre 
 
 Be tham-self, set God had noucht 
 
 Thame wyth hys pretyows passyowne boucht V 
 
 Saynt Serfe sayd, ' Thai fell noucht in 
 
 Be thame-self into thaire Syne ; 
 
 Bot be fals Suggestyowne 
 
 Of the Devil, thare Fa fellowne. 
 
 For-thi he chesyd to be borne 
 
 To sauf Man-kynd that wes forlorne,' 
 
 The Devil askyd at him than, 
 
 ' Quhy wald noucht God mak a new Man, 
 
 Mankynd to dely ver fre 1' 
 
 Saynt Serfe sayd, ' That suld noucht be : 
 
156 APPENDIX. 
 
 It euffycyt well than, Mankynd 
 
 Anys suld cum of Adamys Strynd.' 
 
 The Devile askyd, ' Quhy that yhe 
 
 Men ar quyte delyveryd fre 
 
 Throwch Crystis Passyowne pretyows boticht. 
 
 And we Devilys swa ar noueht V 
 
 Saynt Serfe sayd, ' For that yhe 
 
 Fell throwch youie awyn Inyqwyte :' 
 
 And throwch oure-self we nevyr fell, 
 
 Bot throwch youre fellowne fals Counsel. 
 
 And for yhe Devilys war noueht wroucht 
 
 Of brukyl kynd, yhe wald nocht 
 
 "Wyth Kewth of Hart for-think youre Syn, 
 
 That throwch yhoure-self yhe war fallyn in , 
 
 Thare-for Crystis Passyowne 
 
 Suld nocht be yhoure Kedemptyowne.' 
 
 Than sawe the Dewyl that he cowde noueht 
 
 "Wyth all the wylis that he sowcht, 
 
 Ourecuni Saynct Serf; he sayd than, 
 
 He kend hym for a wys man ; 
 
 For-thi he thare gave hym qwyte, 
 
 For he wan at hym na profyte. 
 
 Saynct Serf said, ' Thow Wrech g& 
 
 Fra this stede, and noy n£ md 
 
 Into this stede, I byd the,' 
 
 Frd that stede he held hym away, 
 
 And nevyr wes sene thare til this day. 
 
 Eftyr all this ISaynct Serfe past 
 "West on til Culros als fast. 
 And be hys state quhen that he knewe, 
 That til hys endyng nere he drewe, 
 The wrechyd Warld he for-suke. 
 Hys Sacramentis thare all he tuke, 
 "With Schryfte and full Contretyowne. 
 He yhald wyth gud devotyowne 
 Hys cora til halowyd Sepulture, 
 And hys Saule tils the Creature." 
 
 Of course the last word in this long quotation is to be un- 
 derstood in quite the opposite sense ; — that of creator. And 
 in conclusion, we beg to invite some special attention to the 
 passage-at-arms between St. Serf and his Tempter, as a sample 
 of the theological speculation, which prevailed among the most 
 cultivated men of our country, during the first quarter of the 
 fifteenth century. Andrew of Wyntown ranked among the 
 
APPENDIX. 157 
 
 foremost of these ; and yet, we have so little to say for his 
 gifts that we take his antagonist to have been a very poor — 
 debater indeed, who had reason to be ashamed of himself, as 
 it would seem he was. 
 
 IV. St. Colttmba. 
 
 Aberdeen Breviary, II. Prop. Eanct. fol. cii. 
 Stb. June. 
 
 The two ancient lives of St. Coluniba, by Chimin (or Cum- 
 mene) and Adamnan, have been incidentally noticed above ; and 
 they are the earliest examples of our native literature now 
 extant. It is to be regretted that they are, though unequally, 
 tainted with the vices of the hagiological schooL The first of 
 them, written about AD. 560, is full of legendary miracles, 
 with little, or almost nothing, else to the purpose ; and the 
 other, although an exceptionally favourable specimen of its 
 class, and containing more than the usual amount of purely 
 historical matter, nevertheless comprehends all the fables of 
 Cuminius and some trifle more. 
 
 An exhaustive examination here, of the commemorative 
 office dedicated by the Aberdeen Breviary to St. Columba, is 
 altogether inadmissible ; and brief hints, however cautiously 
 expressed, are apt to prove unsatisfactory and misleading. In 
 imminent danger therefore of saying either too much or too 
 little, we have determined to say nothing at all ; and -simply 
 refer to Adamnan's " Vita Sancti Columba," as it has been 
 admirably edited for the " Irish Archaeological and Celtic 
 Society " by the Rev. William Reeves, D.D., M.R.I.A 1857. 
 
 V. St. Asaph. 
 
 Aberdeen Breviary, II. Prop. Sanct fol. xeii. 
 1st May. 
 
 IT might be inferred from his language, that the compiler of 
 the Breviary was disposed to claim St. Asaph for a North 
 
158 APPENDIX. 
 
 Briton ; and yet the parentage assigned him by the southern 
 traditions has an extremely Welsh aspect. " He was the 
 son," says the Rev. Rice Rees * " of Sawyl Benuchel and 
 Gwenaseth, daughter of Rhufon Rhufoniog." He was therefore 
 probably of Cambro-British rather than of Irish descent ; and 
 all else that we hear about him appears in the legends. It 
 seems not to be doubted that he really was, after Kentigern, 
 the founder of a monastery and bishopric at St. Asaph's. 
 
 St. Asaph's mode of carrying fire appears to have been a 
 favourite miracle in "Wales. Caffo, a disciple of St. Cybi, carried 
 a burning brand from a smith to his holy master, in his bosom, 
 " without even the hem of his shirt being burned."f The 
 youthful Cadoc not only brought his coals to his master St. 
 Tathan, without harm, " in his cloak ;" but the remaining 
 coals, " as long as they continued preserved, cured diseases, 
 were called salubrious, and were esteemed by all the country.''^ 
 The same St. Cadoc, while still a boy under the tuition of 
 Meuthi, who baptized him in the fountain which afterwards 
 flowed with metheglin, had another like adventure. The 
 peculiarity of this example is that it discloses a vindictive 
 spirit which, though oftenest suppressed in the narratives, ap- 
 pears to us to be latent in many of the legendary miracles. 
 To Tidus, a servant of the holy Meuthi, who was at the time 
 engaged in drying oats at a thrashing floor, Cadoc applied for 
 fire. The churlish rustic refused " to give him any except he 
 would carry the burning coals in his cloak." Cadoc accepted 
 the conditions ; but on his way home, maliciously prayed " that 
 this rustic by the kindling of his own firebrands, may with his 
 thrashing floor and corn be burned together, and that his 
 thrashing floor be cursed by God, so that no one after his 
 death may use it for an age, and that his offspring be subject 
 to the heathens. The supplication being ended, and he look- 
 ing back, lo ! the thrashing-floor which was cursed by him, 
 and the foolish countryman above-mentioned, were set on fire 
 and altogether cousumed. And in that place where the 
 thrashing or winnowing floor was situated, an unseemly 
 fountain arose after the burning, in memory of divine ven- 
 geance which, causing there a small marsh, hitherto remains 
 in memory of the circumstance." || 
 
 * Essay, &o. p. 265. t Lives &c, W. MSS. Soo. p. 500. J Ibid, p 687. 
 || Ibid. pp. 318-19. 
 
APPENDIX. 159 
 
 VI. St. Baldeed. 
 
 Aberdeen BreTiary II. Prop. Sanct. fo). lxiii. 
 29th March, 
 
 Though St. Baldred has not been left "wholly without 
 notice by other writers, yet the substance of all that appears 
 to have been recorded concerning his personal history, may be 
 found in the lections of the Breviary. Of his origin, therefore, 
 referred vaguely by Dempster to Lothian, we know nothing 
 whatever. But his name, under a vulgarized form, has left a 
 deep traditionary mark along the eastern section of the Had- 
 dington coast. A-bout half-a-mile south-west from Tantallon 
 is St. Baudron's well, and his cradle, " rocked by the winds 
 and waves," is in a deep fissure of the cliff at Whitberry, near 
 the mouth of the Tyne. A small rock at the mouth of Aldham 
 Bay, traditionally that perilous block which Baldred floated 
 ashore from the mid-channel between the Bass and the coast, 
 is still known as " Baudron's boat" Then as to churches, let 
 it be noted that " Cunninghame " is clearly an error in the 
 Breviary, — whether of the compiler or of the printer, we have 
 no means of knowing, — for Tynynghame. Now the church of 
 Tynyngham was very ancient, said to have been founded by 
 St. Baldred, and certainly enjoying the privilege of sanctuary 
 prior to the time of King Malcolm IV. Aldham church, the 
 foundation of which also was ascribed to St. Baldred, stood on 
 the sea-cliff to the west of the village which transmits the 
 name ; its ruins are reported to have been visible in A.D. 1770, 
 but have now disappeared ; and the two primitive parishes, 
 Auldhame and Tynynghame, have long been annexed to 
 Whitekirk, formerly called Hamer, — the better home of the 
 three. Finally, the church of Prestonkirk is supposed to have 
 been originated by St. Baldred* 
 
 Of stones, serving the purposes of navigation, we may hear 
 something under our next article. The great feat of Baldred'a 
 life was rather a miracle of engineering ; and from that point 
 of view, if not exactly matched, he seems to have been at any 
 rate rivalled, by the Welsh Saint Teilo. This prelate had 
 gone on a visit to Armorica, and while there he intimated to 
 his companions that their king, Gerennius, to whom he had 
 
 * " St Baldred of the Bass," by James Miller, 8vo, Kdinburgh 1824,— a feckless 
 poem, with some note« worth reading. 
 
160 APPENDIX. 
 
 solemnly pledged himself to administer the last rites of the 
 church, was dying at home. An immediate return was in- 
 stantly ordered. " A large ship being therefore prepared/' says 
 the narrative,* " and seven years and seven months expired 
 during which St. Teilo had resided in the country of the 
 Armoricans, he entered into it with many doctors and some 
 other bishops, by whose sanctity the British nation should be 
 refreshed. * * * And then he enjoined his companions, say- 
 ing, ' Take with you this stone coffin, that the body of Geren- 
 nius may be buried therein;' and they wondering, declared 
 that they could not obey his command, ' for/ said they, ' ten 
 yoke of oxen can scarcely move it from its place.' But he, 
 trusting in the Lord and the prayers of his bishops and 
 people, directed that it should be cast into the sea before the 
 prow of the ship, and (intimated) that through the. power of 
 God it would be brought to the bank without using an oar, 
 which was accordingly done. And as they sailed in the 
 middle of the sea, another ship met them, and the sailors 
 coming together conversed with each other, and a bishop sent 
 by king Gerennius mentioned that the king was dying, but 
 expected the arrival and coming to him of St. Teilo. Sailing 
 together from thence they got to a harbour called Dingerein ; 
 and lo ! immediately the aforesaid stone that had been thrown 
 into the sea, having arrived, appeared between the two ships 
 and according to the faith of the holy pastor of Christ mani- 
 fested the glory of his majesty. St. Teilo coming to the king 
 found him still living ; and having received the body of the 
 Lord from his hand, (he) joyfully migrated to the Lord ; and 
 his body was carefully buried in the aforesaid stone coffin, 
 and by his holy confessor committed to God." 
 
 Even St. Baldred's posthumous miracle was matched by St. 
 Teilo ; thus, — " On the night of his (Teilo's) decease, f there 
 arose a great dispute between the clergy of three of his churches, 
 each asserting its authorities and privileges for obtaining hia 
 body ; one of which was Pennalun, and which claimed because 
 it was there his ancestors had been buried, and therefore the 
 proper place by hereditary right ; the second church which 
 was situated on the banks of the Towy, claimed it because it 
 was the place of his residence where he lived retired, and be- 
 cause he there gloriously ended his life ; the third was Llandaff, 
 and urged its claim on account of its having been his episcopal 
 see, of its privileges and dignities, its consecrations and obedi- 
 * Lib. Landav. p. 350. f Ibid, p, 353- 
 
APPENDIX. 161 
 
 ence, and of the unanimous voice of all the diocese, and 
 especially because of its former state, and the appointment of 
 St. Dubricius and other fathers. But at length, attending to 
 the advice of discreet men, they had recourse to fasting and 
 prayer, that Christ the great judge, who is the true autho- 
 rity and privilege of holy persons, should declare by some 
 manifest sign, to which of them he would be pleased to com- 
 mit the holy body of the saint. And in the morning a certain 
 elder, looking towards the place where the body was, spoke 
 with a loud voice, saying, ' Our prayer, brethren, has been 
 heard by the Lord, who deprives no one of his reward. Arise 
 and behold what things have been done by Christ the Media- 
 tor between God and man, that our dispute might be settled ; 
 and as in the life, so in the death of the holy Confessor Teilo, 
 miracles should be performed.' For lo ! they saw there three 
 bodies to which there were the same dimensions of body, the 
 same beauty of countenance; what more? — they had the linea- 
 ments of the whole frame without any difference." 
 
 Men who believed these legends might naturally argue from 
 them in favour of transubstantiation ; and in our country at 
 least, they did so. 
 
 VII. St. Conwall. 
 
 Aberdeen Breviary, I. Prop. Sanct. fol. cxvii. 
 18th May. 
 
 The shrine of St. Conwall at Inchinnan, appears to have 
 been a place of resort for sick people and devout pilgrims, 
 down to the eve of the Eeformation. 
 
 " Ane halie man of Scotland of great fame 
 That samin tyme, hecht Conwallus to name, 
 Discipill als he wes of Sanct Mungow; 
 In Inchannane, schort gait newest Glasgw 
 His bodie Iyis, quhair I myself hes bene 
 In pilgrimage, and his reliques hes sene." * 
 
 Though here claimed for our modern Scotland, he was un- 
 doubtedly of Irish origin. The wonder-working stone on 
 which he floated across the channel and up the Clyde as far 
 as the mouth of the Cart, or what the Paisley " bodies " 
 quaintly call the "Watter-neb," is said to be still preserved 
 and visible, within the grounds of Blythswood. 
 
 * Stewart's Cronicles, &c. II., p. 294. 
 
 15 
 
16*2 APPENDIX. 
 
 Of course anything whatever, — a cloak, a handkerchief, or 
 such like, — sufficed for saintly navigation on "what were 
 deemed worthy occasions ; but upon the whole, stones, for no 
 reason that we can think of except their special power of 
 sinking, seem to have stood highest in favour with the hagio- 
 graphers. Molocus, Molochanus, Moloak, — there are some six 
 or eight other ways of writing his name, — the patron-saint of 
 Lismore, came across from Ireland to that charming green 
 island, on a stone which, we suppose, may still be seen there ; 
 and he must have obtained considerable celebrity in North 
 Britain since, next after Kentigern's, the commemorative Office 
 dedicated to him in the Aberdeen Breviary is, as we apprehend, 
 the most complex and florid provided for the festival of 
 any national saint.* Tbe Welsh saint Brynach, also crossed 
 " from Lesser Britain " (Brittany) to the " port of Milford," 
 " on a piece of rock."-)- Nimanauc, a disciple of St Padarn, un- 
 able to live in Armorica after his master's departure, crossed 
 over to the British coast on " a certain stone." J For the sake 
 of variety we may here introduce a voyage of St. Aidus. He 
 had gone to visit St. David; " and when the time came that he 
 should again return, he said to St. David, ' How shall I go 
 over the sea ? ' To whom the blessed David answered, ' Go 
 to the sea, and whatever animal shall come to thee, go thereon 
 and pass over the sea.' Then Aidus went to the sea in the 
 country of the Britons, and he saw a large animal in the like- 
 ness of a great horse, and sitting on his shoulders he came 
 across the sea to Ireland, to a place which is called Imber 
 Cremthrain ; and the animal returned to the sea." || When it 
 became important to warn St. David against an attempt of 
 one of his deacons to poison him, and no ship was ready, Scu- 
 tinus, one of his disciples, under the direction of an angel, 
 " went to the sea-shore and into the sea to his knees, and a 
 monster taking him brought him to the borders of the city." § 
 The Irish abbot Barri had the good fortune, "once upon a 
 time," to meet St. Brendan, the most celebrated of saintly 
 voyagers, in a rather singular way. Barri had been on a visit to 
 St. David, and being at a loss for a ship when desirous of re- 
 turning home, he asked the holy Diwi for a loan of his own 
 horse, and obtained it. " Having received the benediction of 
 the father, he went to the harbour and into the sea, and con- 
 fiding in the benediction of the father and the support of the 
 
 * Aberd. Brev. + Lives, &o. p. 291. J Ibid. p. 506. II Ibid. SSG 
 
 § Ibid, 434. 
 
APPENDIX. 163 
 
 horse, he made use of the horse for a ship ; for the swelling 
 waves were prepared as a level field ; and when he had pro- 
 ceeded a good way Saint Brendanus appeared to him on a 
 marine animal where he led a wonderful life. And Saint 
 Brendanus seeing a man riding on the sea, was astonished 
 and said, — ' The Lord is wonderful in his saints.' And the 
 man on horseback got near where he was, that they might 
 salute each other. Having saluted, Brendanus enquired who he 
 was and from whom he had come, and how he rode on the sea ; 
 to whom Barri after relating the cause of his journey, said,^ 
 ' Because the sailing of a ship prepared for me by the brethren 
 was suspended, the holy father David, that I might accomplish 
 what was necessary, gave me the horse on which he was ac- 
 cutomed to ride ; and so protected by his benediction, I have 
 travelled in this way.' To whom Brendanus said, — ' Go in 
 peace, I will come and see him.' And Barri with uninter- 
 rupted pace got to his country, and related to the brethren 
 what had been done respecting him ; and they kept the horse 
 in a stall in the monastery until its death. And after its 
 death a picture of the horse was painted in memory of the 
 miracle, and protected with gold is still to be had in the 
 island of Ireland, which also shines with plenty of miracles.'* 
 Nor were the privileges of miraculous navigation restricted to 
 living saints. The blessed Samson, bishop of D61 in Brittany, 
 died there ; * and after the end of his life, his body was placed 
 in a coffin which moved, and a strong wind raised it, and by 
 divine power carried it in the softest manner to the sea. Then 
 it passed over the waves as a duck, and arrived like a sailing 
 ship safe and prosperously in the harbour of Illtyd." -f- 
 
 The wonder-working properties of water which had been 
 brought into intimate contact with amulets, sacred stones, or 
 charmed balls of whatever substance, is too familiarly known to 
 require any special illustration. The celebrated " Lee-penny " is 
 no more than a casually famous example of the class. Of course 
 when the amulet or charm was of small dimensions, the water 
 to be medicated was simply well stirred with it ; but a differ- 
 ent practice was imperative in the case of a mass so large and 
 ponderous as Conwal's boat. Too unwieldy to be handled, its 
 virtues were secured by collecting for use, water which had 
 been poured over it. So it was, according to Geoffrey of Mon- 
 mouth,! that Merlin explained the magical properties of those 
 huge monoliths which, on Salisbury Plain, still laugh at 
 
 * Livei, &c. pp 435-6. f Ibid. p. 481. t Lib. VIII. «. xi. 
 
164 APPENDIX. 
 
 antiquarians, as " The Giant's Dance," or Stonehenge. " They 
 are mystical stones," said the great wizard, " and of a medicinal 
 virtue. The giants of old brought them from the furthest 
 coasts of Africa, and placed them in Ireland while they in- 
 habited that country. Their design in this was to make baths 
 in them, when they should be taken with any illness. For 
 their method was to wash the stones and put their sick into 
 the water, which infallibly cured them. With the like success 
 they cured wounds also, adding only the application of some 
 herbs. There is not a stone there which has not some healing 
 virtue." 
 
 VIII. St. Palladium. 
 
 Aberdeen Breviary, I. Prop. Sanct. fol. xxiv. 
 6th July. 
 
 An exhaustive and critical examination of all that has been 
 written regarding this saint's life, would be out of place here ; 
 and yet the unquestionably historical character and position of 
 Palladius impose upon us the obligation, or the necessity, of 
 being, if as brief as possible, still at any rate specially circum- 
 spect and accurate. It will be observed then that, according 
 to the first lection in the Breviary, he was an Egyptian of dis- 
 tinguished parentage; while other productions of comparatively 
 recent date speak of him as a Greek, a Galatian, and a native 
 Hibernian. He is moreover said to have been the writer of 
 several works, such as a life of Chrysostom, a treatise against 
 the Pelagian heresy, and a book of epistles. For all particulars 
 connected with the questions thus raised, and for a conclusive 
 refutation of every one of these assertions, we shall simply 
 refer to the careful and learned enquiries of Archbishop 
 Ussher ;* contenting ourselves with a brief notice of the west- 
 ern traditions, and the historical evidence on the subject. 
 
 Bellenden, translating Hector Boece, acquaints us with the 
 views regarding the mission of Palladius, which Scottish writers 
 propagated in the centuries immediately anterior to the re- 
 formation. " Amang us," says that author, " wer in thay days,-f- 
 Palladius quilk was send be Celestine, Pape, to confound the 
 heresy of Pelagius, risin than in sundry partis of Albion. This 
 Palladius was the first bishop that bure authorite amang the 
 
 • Works, VI. pp. 351-71. f Croniklep, I. p. 289. 
 
APPENDIX. 165 
 
 Scottis, and was creat by the Pape. The bischoppis afore him 
 war creat be votes allanerlie of the monks and preistis, namit 
 Culdeis. This Palladius purgit the Scottis and Pichtis of mony 
 vane superstitionis and rites of Gentilis, usit in thay days, and 
 thairefore be was callit the apostill of Scottis : and deceissit 
 in ane town of Mernis, namit Fordoun ; quhare his blissit body 
 restis yit, haldin in gret veneration amang the pepill. His 
 banis war laitly translatit be ane nobill man, William Scheves, 
 archbischop of Sanct Andros, and put in ane silver cais, with 
 mony solempne cerimonyis, fra the incarnation . of God ane 
 mccccxciv yeris. This Palladius maid Sanct Serf bischop, and 
 send him in Orknay, to instruct the rude pepill thairof in the 
 faith ; als he gaif the sacrament of baptem to Tervanus, and 
 maid him archebishop of Pichtis." Hence it is clear that these 
 writers, to whom John of Fordun may be added, adhered, with 
 more loyalty than judgment, to the fable of King Donald and 
 Pope Victor, according to which Christianity was first brought 
 to North Britian in A.D. 203. This curious fiction, invented 
 during the bloody contest for supremacy between the crowns 
 of England and Scotland in the thirteenth certury, was mani- 
 festly adopted also by the compiler of the Aberdeen Breviary, 
 as appears in the fourth lection of the Office prepared for the 
 commemoration of St. Palladius. In our translation of that 
 lection we have attempted to imitate the rude verses, — vul- 
 gares illi versculi they are called by Ussher, — which were 
 composed, perhaps before the battle of Bannockburn, for the 
 purpose of fixing and transmitting the imaginary era of our 
 national conversion ; the original of them may be inserted 
 here. 
 
 (t Christi transactis tribus annis atque ducentis, 
 Scotia Oalholicam coepit inire fidem. 
 Roma Victore primo papa residente, 
 Principe Severo martyr et occubuit." 
 
 Clearly then the writers referred to above, all of them, and 
 they had several followers, supposed that the mission of Pal- 
 ladius was directed originally and expressly to North Britain; — 
 that it was superinduced on Culdee institutions traceable back 
 for fully two centuries and a quarter ; — that its special object 
 accorcungly, was not the conversion of mere ethnics, but the 
 correction of Pelagian errors and the introduction of a canoni- 
 cal episcopate; — and that it was eminently successful among the 
 Northern Picts. We shall not pause here to expose the 
 anachronisms and other absurdities involved in these wild 
 
166 APPENDIX. 
 
 assumptions ; — some of them will become obvious enough as 
 we proceed. 
 
 Of the Irish tradition regarding Palladius, several versions 
 may be found on the pages of Ussher ; * but our purpose may- 
 be sufficiently served by an extract from the " Annals of 
 the four Masters," since it is in substantial harmony with 
 everything that the learned archbishop has adduced. " The 
 age of Christ, 430.+ The second year of Laeghaire. In this 
 year Pope Celestinus the first sent Palladius to Ireland, to 
 propagate the faith among the Irish ; and he landed in the 
 county of Leinster with a company of twelve men. Nathi, 
 son of Garchu, refused to admit him ; but however he baptised 
 a few persons in Ireland, and three wooden churches were 
 erected by him, (namely) Cell-Fhine, Teach-na-Romhan, and 
 Domhnach-Arta. At Cell-Fhine he left his books, and a 
 shrine with the relics of Paul and Peter and many Martyrs 
 besides. He left these four in these churches, — Augustinus, 
 Benedictus, Silvester, and Solinus. Palladius on his returning 
 back to Rome, as he did not receive respect in Ireland, con- 
 tracted a disease in the country of the Cruithnigh, and died 
 thereof." To this quotation the following note is subjoined 
 by O'Donovan : — " Palladius. From the notice of this Mission- 
 ary in Prosper 's Chronicle, it is evident that there were some 
 communities of christians among the Scoti in Ireland. Hia 
 words are, — ad Scotos in Gristwm credentes, ordinatus I a 
 Papa Celestino, Palladius primus episcopus mittitur. The 
 same writer boasts that this new missionary to the British 
 Isles, while endeavouring to keep the Roman island of Britain 
 catholic, had made the barbarous, — i.e., not romanized,— island 
 christian. Et ordinato Scotis episcopo, dum Romanam insu- 
 lam studet servare catholicam, fecit barbaram christianam. 
 This sanguine announcement was issued by Prosper, in a work 
 directed against the semi-pelagians, before the true result of 
 Palladius's mission had reached him. This unsuccessful 
 missionary did not live to report at Rome his failure in the 
 barbarous island ; but, being driven by a storm on the coast of 
 North Britain, there died at Fordun in the district of Magh- 
 Geirgin, or Mearns." 
 
 Prosper of Aquitaine was a contemporary of Celestine, and 
 though not ordinarily resident at Rome, was in frequent com- 
 munication, as an eager and distinguished controversialist, with 
 
 • Works, VI. 367, &o. t Annals, &c. I. p. 129 
 
 $ Rede, oidinatur, &c. et primus, &c. 
 
APPENDIX. 167 
 
 the papal court. When he said, as quoted above in the origi- 
 nal, — " To the Scoti believing in Christ, Palladius is ordained 
 by Pope Caelestine, and is sent (as their) first bishop,"* he 
 recorded in his chronicle an occurrence which lay within his 
 own direct and personal knowledge. This mission, as we have 
 seen incidentally, is sometimes referred to A.D. 429., and some- 
 times to the following year ; but according to the best chrono- 
 logical authorities, the true date is A.D. 431. ; and it is now ad- 
 mitted on all hands that Palladius was sent to the Hibernian 
 Scots. Of his earlier history nothing is known. He had 
 probably been a deacon of the Roman Church ; for though by 
 several writers he is said to have been an eastern bishop, and 
 by one writer at least, to have been an archdeacon somewhere, 
 these statements are wholly unworthy of credit. The second 
 quotation from Prosper is undoubtedly the occasion of some 
 perplexity. " He," that is Palladius, " having been ordained 
 a bishop for the Scoti, while he strove to keep the Roman 
 island catholic, also made the barbarous (island) Christian."-}- 
 This is extracted from a keenly polemical tract contra Collato- 
 rem, that is, against John Cassian, at that time the leader of 
 the semi-pelagians in southern Gaul. Beyond all question 
 the Romana insula denotes Great Britain, and the oarbara 
 Ireland. It is probably quite true, as O'Donovan, anticipated 
 by Ussher, conjectures, — that Prosper wrote the clause while 
 still uninformed regarding the fate of Palladius. But even 
 this supposition hardly explains his language. In the context 
 his object is to extol the orthodox zeal of Pope Coelestine 
 against pelagianism, everywhere and in all forms ; that is his 
 subject, and the allusion to our western world is merely inci- 
 dental. But, as it seems to us, he must have known either 
 that Palladius had retired, — perhaps had been driven, — from 
 Ireland into North Britain ; or that his instructions were, 
 should he fail of success in the barbarous island, to carry his 
 missionary efforts for Roman orthodoxy into what was sup- 
 posed to be the native soil of the great western heresy. 
 Except on the assumption of at least one, — it may be both, — 
 of these alternatives, we think his language inexplicable ; and 
 even then, though, with a clear basis of truth, is is highly exag- 
 gerated. Palladius did endeavour to make the barbarous 
 island christian, and not wholly without success, though he 
 was constrained to withdraw after having founded no more 
 than three churches ; moreover he did enter among the Cruith- 
 
 * Proaperi Opera, 744, c. Edit Paris, 1711. t Ibid. 363, b. 
 
168 APPENDIX. 
 
 nigh or Picts of North Britain, on the enterprise of keeping 
 the Roman island catholic, or loyal in the points of ritual and 
 doctrine to the Latin orthodoxy. But his missionary career 
 was very brief as well as not very brilliant ; and St. Prosper, 
 misinformed perhaps, — more probably carried away by con- 
 troversial eagerness and sanguine expectations, — greatly over- 
 stated its results. Palladius died and was buried, not at Long- 
 forgan, which is an error of the compiler or printer of the 
 Breviary, but at Fordun, in A.D. 432., and if the day fixed for 
 his ritual commemoration may be trusted as evidence, on the 
 6th of July in that year. The whole period therefore, between 
 his appointment at Rome and his death in Pictland, was cer- 
 tainly not more than a year and a half; and the assertion 
 that he consecrated St. Serf and baptised St. Ternan, offers 
 rather a bold challenge to our power of belief. We have 
 heard that the memory of the saint still is, or not long ago 
 was, obscurely echoed at Fordun, by " Paddy's well " and 
 " Paddy's fair." 
 
 FINIS. 
 
 R. STMB AND SON. PRINTERS, EDINBURGH.