Regulus

ON ST. REGULUS, CONFESSOR AND ABBOT OR BISHOP, ST. DAMIAN, PRESBYTER, ST. ANEGLAS, DEACON, AND MUREN, VIRGIN,

PROBABLY OF THE 9TH CENTURY.

PRELIMINARY COMMENTARY.

Regulus, abbot or bishop, at St Andrews in Scotland. (S.)

Damian, presbyter, at St Andrews in Scotland. (S.)

Aneglas, deacon, at St Andrews in Scotland. (S.)

Muren, virgin, at St Andrews in Scotland. (S.)

J. V. H.

§ I. The Saint's memory in the ecclesiastical calendars; the topography of St Andrews, ancient and present.

Of St. Regulus, on various days Of St. Regulus mention has already occurred several times

in our Work; namely among the passed over

at the 30th of March Act. SS., vol. III of March, p. 796., when, on the occasion of the namesake

bishop of Senlis, he is proclaimed to be venerated in the old

Breviary of Aberdeen; then at the

28th of August Ibid., vol. VI of August, p. 240., which day is sacred to him in the English

Martyrology of John Wilson; finally at the 15th of October,

again from the Breviary of Aberdeen, where however it is added:

When in Lent there has been no service of him,

and soon, at which you may wonder: but it is put off to the morrow.

I have some suspicion that he was put at the 16th of October,

because in certain Irish Calendars at

that day a certain Regulus occurs, who is read to have gone to St. Farannan,

renowned about the year 580: Regulus

of Muc-inis in the region of Dalgeis, namely in the county

of Duacena or Galway (Galway) in Western

Ireland Cf. Baudrand, Lexic. Geogr. part., vol. II, p. 404, under Galloway.: and at this place Colgan Act. SS. Hiberniæ, p. 337 and 339.: His

birthday is celebrated on the 16th of October, in the island of the lake

Deirg-dhearc, which is called Muc-inis Cf. Camden's Britannia, ed. Gough, vol. III, p. 584, as

the Martyrology of Tallaght and the augmented Aengus teach

at the same day. These Martyrologies have not yet

been published, nor the other two which I have

in hand, namely that of Donegal and of Marianus

Gorman, in which similarly that Regulus (in Irish

Riaghail) is announced at the 16th of October. But

there is nothing to indicate that this one, who lived almost unknown in Western

Ireland, was not different from ours of today, formerly most celebrated in

Scotland of Alba:

indeed the likeness of names not

rarely was the cause, as the example of Regulus of Senlis, adduced above,

also shows, that the cults of Saints of the same name

were established on one and the same day.

[2] noted in several Martyrologies, The Scottish Hagiographers Adam King, David

Chambers and Dempster, as I learn from the notes

of our predecessors, make the 17th day of October

sacred to St. Regulus, whom Philip

Ferrari followed in the General Catalogue of Saints who are not in the Roman

Martyrology: At Kileuri, of St. Regulus, archbishop

of Patras; and in the little notes he adds: He carried the Relics

of St. Andrew the Apostle into Scotland to Kileurum, that is,

St Andrews, about the year 369; which indeed

will have to be recalled to criticism below. The Church of Aberdeen

in Scotland put its Breviary to the press in the year 1509

at Edinburgh, from which, since it is now most rare,

I shall draw out the Office of St. Regulus which occurs in it

at the 30th of March. I warn only that very many things

which are brought forward in the Lessons will have to be disputed below.

See the Prayer and Lessons of the praised Breviary,

whose Office, for the rest, is that of one Confessor

and abbot.

[3] A compendium of the Life Prayer: Almighty everlasting God, who

through the glorious merits of Blessed Regulus, Thy Confessor and abbot,

didst will to translate to us the Relics of Thy most gentle Apostle;

grant, we beseech Thee, that by his glorious merits

interceding we may be worthy to be translated from earthly things to

heavenly. Through Christ.

First Lesson. While Constantius, emperor of the Romans,

was happily reigning, in the three hundred and sixtieth year

of our salvific virgin birth, in the illustrious region of Achaia,

in a city of the same region named Patras,

a man indeed of great devotion, named Regulus, happily

shone with miracles. He was the most faithful guardian of the bones

and Relics of Blessed Andrew, Apostle and most holy patron

of the illustrious region of the Scots, in the said city,

in which St. Andrew himself suffered martyrdom.

Second Lesson: Meanwhile,

when the same Constantius had resolved to avenge the death of Andrew himself upon

the said crucifiers, and was invading * the said

city, that he might carry away with him thence the Relics of the Apostle himself,

that night an Angel of the Lord

appeared to Blessed Regulus, saying: Regulus, servant

of God, join to yourself fit brethren, holy men and

fearing God, and from the case of the bones and Relics

of Blessed Andrew, which is committed to you to keep,

take away thence three fingers of his right hand,

the bone of the arm hanging from the shoulder, one

tooth, and the knee-cap, and keep them cautiously there for yourself in the place which

I shall show, until I return. Third

Lesson. And while the aforesaid Emperor was at once translating the remaining parts of his

bones to Constantinople,

the Angel returned again to the same Blessed Regulus,

laying on him a very salutary command:

You shall take for yourself the Relics of the Blessed Apostle to be committed to you,

and you shall take with you a crown of chosen men,

and do not put off translating them even to the western parts of the world itself,

and coming even there, in

honour of the said most holy Apostle, to his perpetual praise and glory,

lay the foundations of a church. For

that place will be chosen by God for building, and a firm

and everlasting seat, head and foundation

of that region.

[4] from the Breviary of Aberdeen; Fourth Lesson. The glorious Confessor

Regulus, therefore, for so huge an embassy committed to him from heaven,

praised our Lord Jesus Christ and

Blessed Andrew with most devout canticles, and

began to fulfil his embassy in their name.

And when for the space of two years,

tossed by the storms of the sea, he sailed, very doubtful

whither to turn his sails, at length strengthened by the Lord,

he with his companions safe on the fourth day before the Kalends

of October landed on the land of the Scots,

and, the sign of the cross going before them, they came down from the ship,

and at first undertake the matter in the woods of the swine.

Fifth Lesson. Blessed Regulus, then,

not unmindful of the providence of the supreme God Himself and of his own supernal

thought, the place having been divinely shown

by the Angel, hastened to build a basilica to Blessed Andrew the Apostle,

and the men whom he had brought with him

he sent everywhere through the kingdom of Scotland, of the Picts and

of the Britons to preach the word of God. From

which deed almost innumerable multitudes of people

were converted to the perfect faith of Christ, and in His

name were baptized by them, and meanwhile, supported by various

miracles, the merits of Blessed Regulus himself intervening,

they also obtained eternal rewards by their preaching.

Sixth Lesson. But when

Blessed Regulus was not able to build the aforesaid basilica at his own expense,

there was then seen

by King Hungus, who ruled the Picts, a very great flashing of Angels

over the Relics of the said Apostle.

And the King betook himself there with his army to the said St. Regulus and his companions,

and was baptized by him with all his

ministers; and the cultivated land which,

copiously, in honour of Blessed Andrew and at the instance of Blessed Regulus,

he granted on this day in perpetuity, giving to such a place

this title: This is the city of cities

and the mother of Churches, and the Apostolic See in

the province of all the Scots. After these things Blessed Regulus

exercised himself in continual labours, vigils and night-studies

most strenuously day and night with all holiness,

prayer and fasting until the end of his most holy life,

but, coming through the multitude of years

even to decrepitude, in the name of God

he ascended above the ether to the heavens and rests.

[5] The topography of St Andrews The place to which St. Regulus first put in was called

Muc-Ross, that is, the Promontory of swine, but

by King Hurgust, son of Fergus, who is said to have received him and

built a temple there, it was called Regmund *

or the king's mount, or also Kilremunt *, which means

Cell, temple of the king on the mount. Writing of this building,

Boece in the History of the Scots Paris 1526, fol. CVIII, (to say

nothing of the voyage of our Regulus, adorned with various

circumstances), King Heirgustus, he says, built not

far from the palace (which he had freely bestowed on Saint Andrew, on Regulus and

on the priests who would thereafter serve God, the Best and Greatest, there)

a sacred building dedicated to the holy

Apostle. They say it is that which today

we see venerable to all in the middle of the field

sacred to the burial of the canons, filled with monuments famous in the ancient

manner (as may be seen), yet without names.

This the earlier age called Kikeuil (read

Kilruil *, as it is taught in the Errata is to be corrected), that

is, the temple of Regulus, or rather built at Regulus's persuasion,

but the more recent age calls it the old temple of Andrew.

He adorned, says Boece further, that temple too

with most ample gifts, bowls, cups, chalices,

basins, lavers of silver and gold, and

other precious furniture sought for the use of sacred rites:

priests being appointed there to perform divine offices

perpetually. The example of Heirgustus a long

series of kings, first of the Picts, then of the Scots,

who, the Picts having been destroyed, held those places, religiously

followed, holding Saint Andrew as their tutelary

deity.

[6] ancient There is seen even today the principal part of the chapel of St. Regulus,

on which, because of its antiquity and singular structure,

entire little works have been published

[Biblioth. Topogr. Britannica, London 1787, n. 47: G. Martin, History

and antiquities of St. Rule's Chapel in the monastery of S. Andrews in

Scotland.]. The chapel

itself (for the two wings have been thrown down) rises at the extreme

eastern part of the cemetery, 24 feet

long and 18 broad; some of the windows and

doors, not round but rather depressed, as architects

say, demonstrate that it is a most ancient structure.

The square tower has 20 feet on a side,

and in height reaches to 106. Not only the chapel

that, but the whole city was formerly called, because of the concourse of the people, Kill-Rule,

that is, the Cell of Regulus, and is still so called

by the Highland Scots Carlisle, A Topogr. Dict. of Scotland, London 1813, under S. Andrews.. Further, there are said to have lived

St. Regulus, and his companions and disciples, and some,

at what time I know not, following the solitary life, dwelt there

in caves; such as George Chalmers testifies still exist at St Andrews

Caledonia, vol. I, p. 317.. Of these,

one, situated between the Castle and the harbour, was hollowed out by human

art, round, numbering more than ten feet in diameter,

and as many in height. On the eastern

side of the cave the inner rock is hollowed in

the form of a table or altar, and towards the west

a certain door leads to a little cell, in which tradition relates

that a hermit formerly lived Ibid., p. 202..

[7] and present. Thenceforth there seem always to have been monks or priests there,

and they were called Culdees, men of which kind

the Scottish Historians Boece, Leslie,

Buchanan formerly attributed to their region already in the third or fourth century

[Boece, l. c., fol.

XCV; Dempster, Histor. eccles. Scotor., book I, n. 45, and in the Apparatus to

the Scottish history passim; Leslie, de reb. gest. Scotor., book III, ch.

XXXIV; Buchanan, Rer. Scotic., Edinburgh 1715, p. 68.]. Many Christians from among the Britons,

says Buchanan, fearing the savagery of Diocletian,

had fled to them: of whom several, renowned for learning

and integrity of life, remained in Scotland,

and lived the solitary life with so great a reputation for holiness among

all, that the cells of those who had departed life were changed into temples:

and from this the custom remained among

posterity that the old Scots call temples cells (as

Kill-Rule some interpret the cell, others the temple, of Regulus

[Cf. Act. SS. at the Life of St. Junianus, vol. VII of October, p. 817 and following.]). This kind of monks they called

Culdees: and the name and institute remained,

until a more recent kind of monks, divided into many

sects, expelled them. You hear heretical

acrimony, but truer things about them must now be brought forward.

* had invaded?

* otherwise Reymouth, Remunt, Rithmunt,

* otherwise Killrymont.

* Kill-Rule.

§ II. An inquiry into the Culdees, and their institute and fortunes.

The institute of the Culdees Since mention has occurred of the Culdees or Colidei (in English

Culdees), we think it worth while

to touch upon a most vexed question in this place. Not

a few writers, estranged from the Catholic faith, have agitated controversy

about the origin, character and fortunes of the Culdees,

in so far as they favoured either the episcopalism, if it is lawful so to speak,

of England, when they show a certain Church constituted

outside the Pontifical jurisdiction,

or the presbyterianism of Scotland, when they show a Church

coalescing from presbyters alone, the episcopate having been abolished.

The Culdees, further, were formerly very numerous

in Scotland and Ireland, and various etymologies are attributed

to their name: for the Irish derive the appellation from Ceile or Kele-De,

that is, Servant of God, Worshipper of God,

others from Ceile, together, and Dea, man, so that the compound word

signifies men living in common:

I omit less accepted etymologies

[Buchanan, l. c., 97. Nicholson, Irish Hist., p. XXIX, Dublin 1724. Cf.

Jamieson, Account of the ancient Culdees, p. 3 and following. Goodall, Scotichron.,

pref. 68. Lanigan, Eccles. Histor. of Ireland, vol. IV, p. 31.]. At what time

this name appeared is not easy to define, but

it does not seem (as regards Ireland) that it will be found before the beginning

of the tenth century. William Lloyd thinks that

it first occurs among the historians about the year 900

Cf. Lanigan, vol. IV, p. 300, but Doctor Lanigan detected it in Irish

history only in the year 921 L. c., 303, and vol. III, p. 367, when Godfrey,

leader of the Northmen, is said to have spared the Churches, the Colidei

and the sick From the Four Masters, in Colgan, Trias Thaum., p. 296.. In Scotland, however, the origin of the Culdees

will perhaps have to be sought a little higher, and it scarcely

seems doubtful that at St Andrews, or at the Fane of Regulus,

as that city is called by a certain writer of St Andrews

Camden, Brit., vol. III, p. 370, their institute first flourished.

Wherefore it has seemed good to set forth briefly what has been disputed about them.

The assertion of Boece, Buchanan and other more recent writers

was not long retained, that the Culdees

had already been living in Scotland from the time of the Diocletianic persecution.

It very greatly pleased both those to whom

it was pleasing to exaggerate the antiquity of the Scottish kingdom,

and to remove further and further the time not only of the introduction but of the firm establishment of the Christian

religion, and especially those who,

ardent champions, as they say, of presbyterianism, combined the assertion

with a certain passage of John Fordun Gale, Scriptt., vol. III, p. 625, a writer of the 14th century,

where he has these things: Before whose (St. Palladius's, about

the year 431) coming the Scots had as teachers of the faith

and ministers of the sacraments presbyters

only, or monks, following the rite of the primitive

church.

[9] it by no means favours the presbyterian system, Holding, then, that these things greatly favoured their doctrines,

they affirmed that these teachers, presbyters or monks,

were Culdees, and consequently that men of this

name lived without an episcopal hierarchy, and in no

way subject to the Roman See Selden, Pref. to Twysden's X Scriptores, p. VI–XIX.. But from

the time when it was shown by the Anglican bishop of St Asaph,

G. Lloyd, in the work cited, and by Edw. Stillingfleet in

the Preface to the Origines Britannicæ, and also by the

more recent Jo. Pinkerton [An

inquiry into the history of Scotland preceding the reign of Malcolm III,

London 1789, vol. II, parts V and VI; and in the Pref. to the Vitæ SS. qui

habitaverunt in Scotia, London 1789] and Geo. Chalmers,

that it is most vain in these matters to give credence to John Fordun,

and to those who either rely solely on Fordun or

themselves heap fables upon fables, namely Boece,

Dempster, Buchanan, Leslie and John Major,

it was begun to draw back the origin of the Culdees to the times of St. Columba,

apostle of the northern Picts.

For what Bede wrote in his History about this Saint and

the island of Hy or Iona in which he lived greatly pleased them

Hist. Eccles., book III, ch. IV: Now that island is wont

always to have as ruler an abbot-presbyter, to whose

right both the whole province and even the bishops themselves,

by an unusual order, must be subject, according to

the example of that teacher (Columba), who was not a bishop,

but a presbyter and monk.

[10] since the power of jurisdiction is one thing, that of Order another, From which words the presbyterians deduced

that among the Culdees bishops by no means prevailed over presbyters:

in which opinion it does not easily appear why

there should be bishops, whom nevertheless, though subject to the abbot,

the Ven. Bede records to have been among the Scots. Namely,

the presbyterians, forgetting the distinction between the power

of Order and of Jurisdiction, when they see an abbot-presbyter

primate of the whole province, to whom even the bishops themselves

are subjected, at once feigned that the power of episcopal Order

was eliminated. As if, indeed, to illustrate the reasoning

by an example, the monks of Fulda, up to the middle

of the past century, had followed presbyterianism,

having an abbot-presbyter exercising quasi-episcopal jurisdiction

over a vast territory,

who had one of the monks subject to him

distinguished with the episcopal character, for performing those things which belong

to the pontifical Order: which state of things

continued up to the year 1752, in which Benedict

XIV erected the territory of Fulda into a bishopric

by his bull, given on the 3rd day before the Nones of October 1752 Bullar., vol. X, p. 62, Mechlin ed. 1827. There was,

then, at Fulda too an Order, to use the words of Bede, unusual;

of which, however, one may say that the exception

confirms the rule, and that nothing decreases from the dignity

and necessity of the episcopal Order if, because of special

circumstances of things and times, by an extraordinary

way, a certain fuller power of jurisdiction falls to some presbyter.

The same question

Natalis Alexander treats again against Blondel,

Dissert. XLIV, § XXIX Hist. Eccles., vol. IV, p. 648, Venice ed. 1778, and in particular shows

that the British Hierarchy, on Bede's testimony, had its source and propagation in bishops.

[11] and at all times from the Roman see and bishops And in fact it can be shown in a few words that the British Churches

draw their origin from bishops: for its very

beginnings under King Lucius flowed from Eleutherius, the Roman

Pontiff: and thereafter St. Ninian was sent to

the Southern Picts by Pope Siricius Act. SS., vol. V of September, p. 318. Bede, Hist., book III, ch. IV, SS. Palladius

and Patrick by Pope Celestine I Act. SS., vol. II of July, p. 288, n. 12, and vol. II of March, p. 528, n. 61, SS. Augustine

and his companions by Gregory the Great Ibid., vol. VI of May, p. 379, n. 5.

Undoubtedly, therefore, St. Columba, who had drunk in ecclesiastical learning and

discipline in Ireland, transferred the highest veneration towards bishops,

as fathers of the Church, into the Scottish nation:

of which thing indeed a lucid argument is given us

by Adamnan, his biographer, a contemporary of Bede, who

relates Act. SS., vol. II of June, p. 210, n. 35 that a certain bishop came to St. Columba's

monastery, who, as far as he could, humbly concealed himself,

that no one might know that he

was a bishop, but nevertheless he could not lie hidden from the Saint.

But the Saint, looking at his face, thus

addresses him: Now we know that you are a bishop:

why have you tried to conceal yourself until now, so that the veneration due to you

should not be rendered by us? Besides,

no one is ignorant that grave and long-lasting controversies

blazed up between the English and the Scots, and that on both sides

there was sharp contention, although the matter concerned only

a disciplinary thing, namely the paschal computation and

the clerical tonsure; but if they had disagreed about a question

far more momentous, such as certainly was

the eminence of bishops over presbyters, without

doubt the Ven. Bede, most retentive of the orthodox faith and Roman discipline,

would have pointed to the difficulty with at least some word:

and if we consult the contemporary writers,

we find no cause of dissension except the two opinions brought forward above.

Whence we rightly conclude

that the Scots agreed with the English in all other things, and so with

the Roman Church, and that consequently St. Columba

and his disciples cannot be invoked as patrons of English

episcopalism or of Scottish presbyterianism.

[12] the government of the Church flowed throughout all Britain. What has been said so far would suffice to show

the character of the faith and discipline of the Culdees, if it were truly established

that they lived under the Columban institute: but here there occurs

a new difficulty. For the non-Catholic writers

are wholly bent on denying monasticism to the Culdees

Jamieson, Account, p. 33: and not undeservedly, since if the Culdees had been monks,

they would bear no light testimony against the Protestant English

and Scots. But if the Culdees

were not monks, by what reason, I ask, do they pertain to the Columban

succession? But if they do pertain to it,

how were they not monks? Since indeed

the Ven. Bede, Hist., book III, ch. IV, openly says that Columba

was distinguished by the habit and life of a monk. Another

origin, therefore, would have to be sought for the Culdees, that the Protestants

might escape the inescapable condition of the one or the other opinion.

Wherefore some lay down that the Culdees

are successors of the Druids, and were propagated from them

Ibid., p. 25. There is no leisure to inquire whether Druids

and their cult ever existed among the Picts

Cf. Pinkerton, Inquiry into the Hist. of Scotland, vol. I, p. 404; for, even if that opinion were admitted, there would

remain also to be shown a kinship between the Culdees and the Druids,

whose bond they tie by no argument:

nay, that they may add some strength to their opinion,

they are driven to prolong Druidism up to the coming of Columba

Jamieson, p. 26. In which case it is natural to think

that the Culdees adhered rather to Columba and his companions than to the followers

of the Druids, because their whole doctrine,

in whatever way at length we interpret it, was instituted according to the norm

of the Gospel. But it was of the greatest interest to the Protestants

to have the Culdees as estranged as possible from Catholic rites,

wherefore a fellowship with the impure worshippers of idols

was more opportune than a connexion with the Chair of Peter. So great, namely,

is the blindness of sectaries!

[13] the Culdees not monks, For the rest, we too are of this opinion,

that we believe no kinship existed between the Columban monks and the Culdees.

For first

St. Columba propagated his institute chiefly among the Northern

Picts; but to Northern Scotland

the principal seats of the Culdees by no means pertain,

which, as far as one may judge from the published instruments

Ibid., Appendix. — Monast. Angl., vol. VI, p. 607, were established about St Andrews and in Northern

England; whence I conjecture that their

cradle is to be sought there. But St Andrews and its

bounds pertained to the southern Scots, and so to those converted by St. Ninian

about the beginning of the 5th century, and were distant from the island of Hy by the whole

Scottish mainland. What has been said so far

shows sufficiently what the Culdees are not; since,

however, it is established from manifold argument that they

pertained to the ecclesiastical hierarchy, as the instruments

to be cited below will abundantly make manifest, it is worth while

to set forth our opinion also. John

Lanigan, treating the same question [Eccles. Hist., vol. IV, p. 295 and following. Cf. Pinkerton, Inquiry, vol. II, p. 272],

does not hesitate to assign the Culdees to the secular clergy, and if

the controversy had been examined without partisan zeal,

all would have agreed in this opinion, as by far

the most probable. And indeed the often-praised John Jamieson

tries to remove from the Culdees all suspicion of the monastic life

Jamieson, Account, p. 30, and from the text

of the Register of St Andrews which he cites it sufficiently appears that they

either were never monks, or at least did not persevere in this

kind of life: The Saints, says the anonymous

compiler of the Register Ibid., p. 31, note 2, whom we mentioned above, who

had come with the Relics of the Blessed Apostle, and their

disciples and imitators, having been taken from the present life,

religious worship had perished there, as also the nation had been barbarous and uncultivated.

There were held, however, in the church of St. Andrew, such as

and so great as it then was, thirteen by carnal

succession, whom they call Keledei, who lived according to

their own estimation and the tradition of men

rather than according to the statutes of the Fathers.

But they still live in like manner, and have certain things

in common, namely fewer and worse; but certain things

as their own, namely more and better, according as

each can obtain from his friends, pertaining to him by some connexion,

namely kinsmen and relations by marriage,

or from those whose souls are dear, that is, friends' friends,

or by any other means. But what is to be understood

by carnal succession is not easy to define; John

Jamieson Ibid., p. 34 rejects the interpretation of those who

think that there were thirteen generations succeeding one another

up to the time in which these things were written, and rather

thinks that there were thirteen men who by hereditary

right, after the death of the father, occupied his place.

[14] but rather to the secular clergy, But this interpretation too seems arbitrary to me,

since in the text it is not a question of carnal generation

but of carnal succession, which exists

even if these offices and prebends of the Culdees were proper to certain families.

Which opinion is favoured

by what the same Register of St Andrews has about celibacy

imposed on the Culdees, in these words Ibid., p. 32: After

they have been made Keledei, it is not lawful for them to have

their wives in their houses, nor other women of whom

evil suspicion might arise. John Jamieson

indeed explains this place as though this alone

were forbidden, to have wives in their houses, though

it was lawful to frequent them outside their own domicile:

unless perhaps, he says, that ordinance pertains to the time

when it was forbidden to marry: whence,

according to the same man, this discipline would be later than the year 1148,

because marriage had formerly been lawful for monks.

It is not worth while to refute the Protestant man

in this place; but of how great moment celibacy is

for those who are devoted to divine worship, whether they be clerics

or monks, Catholic Theologians have sufficiently shown

Perrone, Tract. de Ordine, ch. V, vol. VII, p. 163, Rome ed. 1838. But as to his saying that the law of celibacy first began in the

twelfth century, I believe this error arises

from the fact that some Catholics have thought

that celibacy was then first introduced

as an impediment, as the theologians say, diriment;

but that an opinion of this kind is false

was shown in the Preliminary Commentary to the Passion

of SS. Martinian and Companions under the 16th day of October Act. SS., vol. VII of October, p. 827, n. 9 and following:

but no one, as far as I know, among Catholics ever

said that it was free for monks or nuns, devoted to God by the sacrament of religion,

to contract marriage,

even if marriages contracted were not dissolved. Nor finally

does the text alleged by Jamieson from St. Bernard help at all towards abrogating

the law of celibacy Works, vol. I, p. 673, Paris ed. 1719. Cf. Account, p. 32, note 1;

for we know that in that century especially this law was most sharply assailed.

[15] as Canons also of Cathedral Churches From both marks, then, namely the right of having

property of their own and the law of celibacy, we can rightly conclude

that the Culdees are to be reckoned among the secular clergy.

Tanner indeed, a most diligent investigator of monastic matters in England

Monast. Anglic., vol. VI, p. 607, without any hesitation calls the Culdees

of York secular canons, and certainly

in the History of the foundation of the Hospital of St. Leonard

we read that the Colidei or Culdees were simply called ministers

of the church of St. Peter or the Cathedral Ibid., p. 608:

(King Ethelstan) entreating the ministers of the said church,

at that time called Colidei, that they would devoutly pray for him and

his expedition. Which words

show that the Culdees constituted the chapter of York.

But against this opinion John Jamieson kicks,

denying that the college of Culdees was constituted according to

the norm and type of a chapter Account, p. 154;

and that indeed was to his advantage. For, the Culdees coalescing

into a cathedral chapter, the presbyterian system perished,

and the bishop appeared as head,

father and ruler of his canons. But by what argument,

after all, does the author deny this, if it is lawful so to speak, capitularity

to the Culdees? Namely because in

the charters of Brechin there is a distinction between the dean

of Brechin and the prior of the Culdees of the same place.

But that reason is of no weight, since under the prior,

as provost of the College, there could be a dean,

as a second dignity of the chapter. Nay, if we inspect the cited charters

more accurately, the contrary opinion shines out more clearly.

For thus begins the confirmation concerning Procurations

Ibid., Append., n. IX: To all the sons of Holy Mother Church,

Malebryde, prior, and the Keledei, and the others of the chapter

of the Church of Brechin; and it ends in these words: in

testimony of which thing we have thought fit to append to the present writing the seal

of our Church. Witness the whole body of our chapter.

That they constituted, then, some part

of the cathedral chapter of Brechin, not to go too far,

is sufficiently clear: nor indeed would it stand in the way,

if other fellow canons too were to be admitted; for associations of this

kind occurred in ancient cathedrals; thus the canons of Utrecht, namely

of St. Martin and of St. Saviour, having provosts from their own body,

concurred in the election of the bishop Hoynck van Papendrecht, Hist. Eccl. Ultraj., p. 5:

granted, then, that the Culdees were a segregated body in the chapter,

it does not follow that they were not canons.

[16] as various monuments show, they pertained: That the Culdees, then, were canons is plain from what has been said

so far: which opinion is confirmed also by ancient

documents brought forward by Jamieson himself [Account, Append., n. XI–XVII, XIX. Cf. Lanigan, Eccles. Hist., vol. IV, p. 310 and following], where

the matter is set before the eyes: Canons, who are called Keledei…

Keledei, who bear themselves as canons… to the Keledei

or canons serving God there (in Monimusc)…

to the Canons of Monimusc. And all these things

establish that the Culdees were nothing else than canons;

wherefore most worthy of note is the agreement,

entered into in the 13th century between William, bishop of St Andrews,

and the Culdees of Monimusc, in which it is sanctioned

Account, p. 398 that the Culdees have a common refectory,

dormitory and oratory without a cemetery, so

that the bodies of the Culdees and of the clerics or laymen

dwelling with them shall receive ecclesiastical burial in the cemetery

of the parish church of Monimush.

And since in the same instrument

there are contained apostolic letters of Pope Innocent

III, from which it is plain that the Kildei, who bear themselves as canons,

had not feared, against justice, the bishop

resisting, to construct a certain regular canonry,

to the prejudice and burden of his Church;

therefore it is forbidden to the same Kildei to profess there in perpetuity

the life or order of monks or of canons regular, without

the consent of the bishop himself or of his successors.

Which last words abundantly show that the Culdees can by no means

be assigned to the regular clergy, although they cultivated the canonical life

in community Ussher, Antiq., p. 333, London ed. 1787, as was commonly done in ancient

cathedral churches which had a cloister,

still standing in many places, the domicile of secular

canons.

[17] hence the name of the Culdees is more recent than the thing; But at what time these Culdees first appeared

in Scotland is not so easy to attain,

unless we distinguish the institution itself from the name.

From what has been said so far we have it that the Culdees did not

greatly differ from canons; and the canons themselves constituted

the ancient presbyterium of the cathedral Church,

which was contemporary with the very beginnings of the nascent Church,

and was pre-eminent in dignity over the rest of the clergy Nardi, Dei parrochi, ch. XXV. Let it be permitted to bring forward one

example from canon XIII of the Council of Neocaesarea

of the year 314, where it is said Labbe, vol. I Conc., col. 1483: Rural

(rural) presbyters, ἐπιχώριοι πρεσβύτεροι, cannot

offer in the Lord's house of the city (the church), ἐν τῷ κυριακῷ τῆς πόλεως,

when the bishop or the presbyters of the city are present. And as regards Scotland, in the Acts

of St. Kentigern, bishop of Glasgow in the 6th century, under the

13th day of January Act. SS., vol. I of January, p. 817, it is read: He established a cathedral church

in the city of Glasgow, and ordained there a great congregation

living according to the form of the primitive Church.

The canon regular

Le Large says De Canonic. Ord. disquisit., p. 300 and following: a congregation of this kind,

which flourished about the beginning (better, the middle) of the sixth century,

I would easily believe was gathered and joined together

from Kuldees, to whom, no learned man is ignorant, the regular canons

succeeded in Scotland. To which

opinion I shall not indeed object, if we look at the institution

itself. But the name of the Culdees no

monuments older than the year 800 display Lanigan, Hist., vol. IV, p. 307.

But that cathedral chapters scarcely become known to Mabillon in the seventh century

Act. SS. Ord. S. Bened., sæc. III, part I, Pref., n. 106, that I judge is to be referred to the rite

of psalmody, both because he expressly treats of chant,

and because in the preceding number he had treated of musical Organs:

for it could by no means escape the most learned man

that the ancient presbyterium, collateral to the bishop,

existed from the beginning of the Church [Cf. Le Large, de Canonic. Ord., p. 300, Paris ed. 1697; Du Cange, Glossar., under Canonicus].

[18] since it appears before the ninth century: It is agreed among very many writers that by Ungust II,

son of Vergust, king of the Picts, who held the kingdom from the year 821 to

the year 833, a church was founded at Mucros,

and that the place was thence called Kilremund, Kilrule

and afterwards St Andrews, as was said

above at num. 5. This they gather both from the Legends,

of which presently, and from the testimony of the Scottish Chroniclers

Fordun and Wyntoun, who perhaps themselves too

took their own things partly from the Legends to be given below.

In the year 843 Kenneth II, king of the Dalriadic Scots,

the Picts having been conquered (not, however, exterminated, as was sometimes

believed [From Giraldus Cambrensis in Ranulph of Chester, Polychron., ed. Gale, scriptt., p. 210]), ruled over both peoples,

taking however the name of king of the Picts. Of the same

Hector Boece Hist. Scot., fol. 208: The pontifical see, formerly

of the Picts, from the town of Abernethy, which had been destroyed by sword

and fire, he transferred to the Temple of Regulus. And

thenceforth the name of the House of Saint Andrew was given to this town,

and those who for a good many times thereafter

bore the sacred magistracy there they called the greatest

bishops of the Scots. The church of Abernethy

John Pinkerton thinks was founded about 715,

by Nethan III, king of the Picts Cf. Chalmers, l. c., p. 327, but the translation

of the episcopate to the Temple of Regulus George

Chalmers suspects was made only in the reign of Grig, who

is said to have died in the year 893 Ibid., p. 429. Further, to return to

the Culdees, Doctor Lanigan judges that they did not come to

the Temple of Regulus before it had grown into an episcopal

see, and so that their origin

in Scotland is to be referred to the declining ninth century.

Nevertheless, that even before that time abbeys

of regular clerics or canons were sometimes built

outside episcopal cities can scarcely be doubted from the Historians of this

Order Le Large, p. 304 and passim. Wherefore

it will be safer to pronounce nothing absolutely about the time.

[19] at the beginning of the 12th century the institute of the Culdees declined, In a certain manuscript Chronicle of Durham these

few things are read to our purpose [From the Cotton library, in Ussher, l. c., p. 346; Selden, pref. to Twysden, p. VI]: in the year from the Incarnation

of the Lord 1108, in the time of King Malcolm

and of Saint Margaret, Turgot, Prior

of Durham, was elected Bishop of Saint Andrews; and he was consecrated

at York on the 3rd day before the Kalends of August, and stood *

for seven years. In those days the whole right of the Keledei

throughout the whole kingdom of Scotland passed into

the Bishopric of Saint Andrews. Turgot was made bishop of St Andrews

while Alexander, not Malcolm, was reigning

[Twysden, l. c., col. 230; cf. pref., p. VI, col. 53, ch. VII, and Buchanan on the king 90 and 91], and since the same Alexander

is said to have conferred very many goods on this see Boece, l. c., fol. 272; Buchanan, l. c., perhaps

the translation of that right of the Keledei to the said

see is nothing else than its enlarged

power over the other sees of Scotland and over the Keledei established

throughout Scotland. For although only in the year 1472

was St Andrews raised by Sixtus IV to the dignity of an archbishopric

Spondanus at the year 1472, n. XVI–XVIII; Raynaldus at the same year, § XVII, it had long since acted as metropolis throughout the whole of Scotland,

and the Scottish writers

contend that in the year 1472 the archbishopric was not instituted but restored.

From this city, therefore, must be the archbishopric

of the whole of Scotland, where the apostolic

see is: nor ought any Bishop in Scotland to be ordained without the counsel

of the elders of that place,

as an Anonymous much older than the fifteenth century speaks

in a certain Legend of which there will be talk below.

Similarly Clement III, in a constitution of the year 1188 to

William, king of Scotland, shows the see of St Andrews

before all the others of the same kingdom: The Scottish

Church … in which these episcopal sees are known to be:

the Churches namely of Saint Andrew,

of Glasgow, of Dunkeld, of Dublin, of Brechin,

of Aberdeen, of Moray, of Resensis, of Caithness;

which sees in the same order were enumerated in the year 1192 by Celestine

III, writing to the same William

[Bullar. Rom., Luxemburg 1730, vol. IX, p. 33, 34, and Baronius, Annal., at the year 1192, § II].

[20] which passed to the canons regular. Not long after the episcopate of Turgot, canons regular were gradually

substituted for the Culdees in the church of St Andrews;

on which matter Antoine Le Large drew some things from his

manuscript codex L. c., p. 378, and these,

since, as I think, they are scarcely found elsewhere, it has seemed good

to recite here: "In the year 1122 Robert,

prior of Scone, was elected bishop (of St Andrews) at the instance

of King Alexander the First, who restored entire the land which

is called the Boar's Run, which had been taken away from the Church of St Andrew,

on this condition, that

Religion should be established there. Robert, further, established the canonical

religion, and ours, in the very see some time

after, in such a way that he did not exclude the Keldei, or Colidei,

or Kuldei, who in the old abbey of St Andrew had lived a certain regular

life for many centuries,

from the offices of the primary church and

the election of the bishop. Our Scottish Codex narrates of the race

of these Colidei in this manner:

In the same year (of Christ 1271) William Wischard,

chancellor of the King and archdeacon of St Andrews, and

elect of Glasgow, a man of great nobility and

fame, was postulated (by the Canons

of St Andrews) on the 4th day before the Nones of July, the Culdees being then wholly excluded from the election.

In the year 1279, on the day before the Nones of August, William FFraser,

chancellor of the kingdom, was elected, the Culdees being

then also excluded, as in the preceding election.

William FFraser was succeeded by William de LLamerton,

chancellor of Glasgow, who was elected on the 9th of November

in the year 1297, the Culdees being then wholly excluded,

as in the two preceding elections. On account of

this William Cwmin *, then provost of the Culdees,

opposing himself to this election, went to Rome, and in the presence

of the Lord Pope Boniface VIII, in all the ways

he could, attacked the aforesaid election and the elect

himself, but achieved nothing." From what has been said

so far it becomes manifest that the Culdees, although they did not constitute the whole

chapter, nevertheless had their parts in the elections

of bishops, which we already hinted above

at num. 15.

[21] A brief description of the city of St Andrews Since in the preceding there has often been talk of St Andrews,

I judge that some few things from the Geographical Lexicon

should be culled here Ussher, Antiq. Eccl. Britann., p. 346. The cathedral church was founded

in the year 1161 by Bishop Arnold, but only in the year

1318 did it reach its highest splendour. Scarcely

anything of the most magnificent building did John Knox leave entire,

in the month of June of the year 1559, an apostate from

his faith and order and the standard-bearer of the sectaries.

At its Eastern part there still stands,

as was said above at num. 6, the singular chapel

of St. Regulus. The Priory of Canons regular

King Alexander I founded in the year 1122, as we have just seen,

but Robert, bishop of St Andrews,

only in the year 1144 summoned canons from the priory of Scone

N. Carlisle, Topograp. Dictionary of Scotland, London ed. 1813, under S. Andrews. In the fifteenth century, while James I was reigning in

Scotland, the Scottish parliament decreed that the prior

of St Andrews should precede in dignity all the abbots and priors of the kingdom

Jamieson, Account, p. 400; and thenceforth it was lawful for him to put on the mitre

and the other pontifical ornaments. Of the noble

abbey nothing survives today except the walls which

girded it Ussher, Antiq., p. 346. The Dominican, Franciscan,

and, as some say, Carmelite Orders each had

a convent there. Beyond the harbour there formerly rose

a collegiate church called Kirk-heugh, which

King Constantine III, who, bidding farewell to the world, became here

of all Scotland, was founded in the year 1411 by Bishop

Wardlaw. Today the whole city with certain suburbs

contains not more than four or five thousand

inhabitants.

* sat

* Auminus

§

III. On the cult of St. Andrew in Scotland, and the translation of his Relics thither

by the agency of St. Regulus, and on the time at which this more probably happened.

The origin of the cult of St. Andrew in Scotland: To return to St. Regulus, from whom we have digressed,

we undertake to bring forward various monuments

in which the translation of the Relics of St. Andrew made by

St. Regulus is described, and how far they deserve credence

will have to be examined. Before, however, we

proceed further, it must be indicated in a few words in what way

the cult of St. Andrew was propagated among the Picts and Scots.

A fourfold origin in all is assigned to the cult

of the holy Apostle in Scotland. There are those who propagate the Picts from

the Scythians, and so hold that the cult came to them by ancestral tradition;

for we have from the Ecclesiastical History of Eusebius,

book III, ch. I, that Andrew

obtained Scythia by lot. Wherefore the Relics of the Apostle brought

would have confirmed rather than instituted

the veneration of the peoples towards the Saint. But

the Legends indicate another cause of the cult: some indeed

lay down that St. Regulus in the fourth

century brought the Relics of the Apostle from Patræ, a city of Achaia, to St Andrews, or,

as it was then called, to the place Mucros;

while others call Regulus a Constantinopolitan,

and relate that from this princely city the same, in the reign of Theodosius

the Younger, from 408 to 450, carried the sacred Relics

into Scotland. Finally the more recent

writers, some of them, think that the translation of the Relics, and so the patronage of the holy Apostle among the Scots,

is to be put forward to the times of King Hungus, and consequently

to the ninth century. As regards the first opinion,

in so far as the Picts came forth from the Scythians,

nothing certain can be established; so obscure are the beginnings of almost

all peoples, but especially of the Picts and Scots,

that in a disquisition of this kind we could only

heap uncertainties upon uncertainties. Next, this very

investigation would contribute nothing to our purpose,

since it is foreign to St. Regulus.

[23] A Legend refers him to the 4th century As regards, then, the present question,

it seems that it must be circumscribed within the authority of the Legends.

We have first the History of St. Regulus

from the Register of St Andrews, which we shall give below,

inasmuch as it is the fullest and most ancient document,

written about the year 1140 Jamieson, Account, p. 378. But

already then the historical sources were most polluted, since

the whole monument conflicts with historical credibility in innumerable

places. For Constantine, son of Constantine the Great

and emperor, was killed near Aquileia in the year 340,

and thereafter Constantius and Constans held the empire together,

of whom the latter was killed by Magnentius in

Gaul about the beginning of the year 350, while the former

ruled up to the year 361. The origin

of the erroneous assertion is to be sought from certain codices of Jerome, writing against

Vigilantius, where Constantine was wrongly

read for Constantius, but in the more accurate

editions the place has been emended Benedictine ed., vol. IV, part II, col. 282 and 3.

That St. Paulinus, bishop of Nola, however, in Poem

XXVI took the one for the other, without its being possible to attribute it to the

drowsiness of the copyists, is manifest from the very metre of the poem.

But see how the same Jerome

writes in the Chronicle Mai, Veter. Script., vol. VIII, Rome 1833, p. 402 at the 20th year of Constantius

(of Christ 256–57): The relics of the apostle Timothy were brought into Constantinople.

And at the 2nd year of the same Constantius

Ibid., p. 403: Constantius having entered Rome, the bones

of Andrew the Apostle and of Luke the Evangelist were received by the Constantinopolitans

with wondrous favour. But that that whole passage

of the Legend may be better declared, and that what is narrated in general of

St. Regulus may be compared with historical truth,

let the reader please go to the Acts of St. Luke at

the following day, where the translation of St. Andrew is treated

at the same time. There indeed some bishop appears,

but no one will conjecture that he was Regulus, especially

since most writers call him not a bishop,

but an abbot and guardian of the Relics of St. Andrew;

of which guardian, in the Acts of St. Luke and of Artemius

the general, whose Acts we shall examine on the 20th day of October,

absolutely nothing is read [Surius at the 20th of October. — Mai, Spicilegium Romanum, vol. IV, p. 352, Rome 1840]. From which places, as also from

all the Historians, it will easily be gathered that the plundering of Achaia and Rome,

which is falsely attributed in the Legend to Constantius,

is a plainly inept fable.

[24] another, from Fordun, indicates about the same time, But the writer of the Legend shows his ignorance most of all

where he feigns to himself that already in the fourth century the Saxons were living

in England, who came there only in the year 449 or 450, under the leaders Hengist and

Horsa Bede, book I, ch. XIV–XV, and in the Epitome at the year 449.

John Fordun in the Scotichronicon narrates the whole history of Regulus more aptly,

following in very many things the Legend

just related; but rejecting the victory of Hungus

over Athelstan to the ninth century. As king of the Picts

in the time of St. Regulus he establishes a certain Hurgust,

son of Forgius or Fergus, as also Hector

Boece does, who calls the same Heirgustus Scotor. Hist., fol. CIX verso.

He also rightly substitutes Constantius for Constantine, and

writes that the translation took place in his twentieth year,

following, as I think, certain codices of the Chronicle of Jerome.

It has seemed good to recite Fordun's words here,

both because, although published several times, outside Britain

it is not everywhere met with, and also because

more recent writers for the most part drew their things about Regulus from it

Gale, Script. XV, p. 614 and following. The emperor Constantius, son of the great

Constantine, in the 20th year of his reign, led by zeal for the Christian

religion, and spurred by the special devotion which he had long before conceived in his heart towards

Blessed Andrew the Apostle,

desiring to fulfil it in deed, went to Patras, a city of the region

of Achaia, where the Apostle suffered

and was buried, and, seizing his Relics thence

with a strong hand, in the greatest joy, with

hymns and canticles, on the 7th day before the Ides of May, translated them to Constantinople,

and placed them there in cases of gold and silver

with the highest honour… And it happened that,

by divine nod, on the third night before the emperor

entered the city, an Angel of the Lord appeared to a certain

holy man, an abbot fearing God, named Regulus,

the guardian of the Relics, saying: "Join

to yourself fit brethren and, going to the sarcophagus

in which the bones of Blessed Andrew the Apostle are laid up, you shall take

thence three fingers of the right hand and the bone of the arm hanging

from the shoulder, one tooth and the knee-cap,

and where I shall show you, keep them cautiously until I return."

He, soon summoning chosen brethren, carrying all the

bones with him, as he had been commanded,

laid them in a more secret place assigned by the Angel.

The emperor, then, coming with his legions in readiness, after

two days takes the city, emptying it of its wealth; and

he ordered the receptacle in which the Relics were laid up, having been received,

to be carried with fitting veneration to Constantinople,

himself likewise accompanying it with his army.

[25] namely, some years Some years having at length run their course, the heavenly

Angel, having returned again to the abbot Regulus,

delivered to him with terrible countenance this command which follows,

in the name of the Almighty, and in these words:

"Taking up again, he says, the Relics of Blessed Andrew, beloved of God, which,

at my teaching lately, you reserved, taking

a whole praiseworthy company, do not delay to go to the western

parts of the Scots, under the north-west of the lion, the end of the world;

and in whatever place the ship in which you are carried across,

God willing, is in danger of shipwreck,

you and your companions nevertheless continuing in safety,

know that there the extended course of your labour, or at least of the longer

journey, is happily consummated. Take heed

moreover, and be not negligent of such a command

or forgetful, for in the same place, to the honour of the divine name

and the praise of the perpetual veneration of His holy Apostle,

you shall firmly lay the foundations of a church;

for it will come about that, as the East by the sound of the same man's living preaching

(which you are not ignorant of, *), so

you may know truly that by signs to be done by his Relics

the whole West too will be perpetually adorned. For that

place chosen by God will be an everlasting apostolic see,

a firm rock indeed of faith, and not undeservedly,

because it is of the brother of Blessed Peter, to whom the Lord said: Thou art Peter,

etc.; therefore it will be the immovable and tenacious anchor of the kingdom in which

it shall have its site, and to all the faithful,

especially to kings and the other powerful of the earth, most celebrated

because of devotion to the Apostle, by whose estates

it will be abundantly enriched and by their gifts."

[26] after the translation from Patras, "Throngs of the faithful, then, coming thither on pilgrimage frequently from various

ends of the world, that they may receive health of body and of soul,

having wonderfully obtained what they sought, will return joyful to their own, and

praising with magnificent voice God in the Apostle, who is ever glorious in His

Saints." And these things

said, the Angel disappeared from him, and Blessed Regulus turned himself

to executing his commands. Therefore,

wishing to obey the divine precepts, having called to him prudent

and religious men, illustrious in knowledge and morals,

whom also an angelic exhortation had already singly forewarned

to become sharers of his pilgrimage,

carrying the sacred Relics with him to the ship,

he makes for the sea, ready to go to the north-western parts.

And these are the names of this company of Saints,

which follow: first indeed the holy abbot

Regulus and St. Damian the presbyter: Gelasius and

Thubaculus, deacons; Merinacus, brother of St. Damian;

Nerius and Eleusenius of Crete, Mirenus, Machabenus

and Silvius his brother: eight hermits indeed,

namely Felix, Sajanus, Matthew, Maurice,

Madianus, Philip, Lucius and Eugene: and

three holy Virgins of Colossae, namely Triduana,

Potentia and Emeria.

[27] St. Regulus comes into Scotland, These most holy men with the Virgins also,

having entered a little ship filled with all necessaries,

by the Mediterranean sea-way went round the bounds of Europe,

until, wearied by many labours, they came to the islands situated in the Ocean

under the West.

And when they had been for the space of almost two years, as

it had happened with the breeze as guide, wandering on an unknown strait,

ignorant of what they should do, suddenly a wind from the East,

vehement and stronger than usual, rushed upon the sail, by whose

force the vessel, driven to the kingdom of the Picts, among the rocks of the island

of Albion, as had been foretold by the Angel, was shattered.

Strengthened, however, by God,

Blessed Regulus, safe, with his companions, on the 4th day before the Kalends

of October, the sign of the Lord's cross being borne before, joyfully

comes to land, and there in the Wood of Swine,

which in the native tongue is called Mucrossis, he afterwards dedicated a basilica in honour

of the Apostle. In which place

by the touch of the Relics many miracles were done, and even to this day

astounding ones are done, such as after the reception of the faith

had by no means been seen or heard in the island up to then,

so that sight was given to those blind from the womb,

speech to the dumb, walking to the lame, and to all who piously

sought the suffrage of the Apostle, from whatever

infirmity they were held, a remedy was at once, God having mercy,

bestowed. Miracles of this kind becoming more frequent daily,

peoples of the nations run together from every side

with gifts, suppliantly extolling to God immense praises, with clapped

hands, for so great a patron.

[28] and the temple once dedicated is enriched with many things by Hungus, And Hurgust, the king of that region at that time,

son of Forgius, delighted with the holiness of the place,

building his palace there beside the basilica,

granted to Blessed Regulus and his brethren certain lands for

sowing crops, to be cultivated in perpetual alms.

By whose example the later kings,

as the affection of their devotion dictated, though in

small measure, then increased the possession, until King

Hungus, who ruled the Picts after the eight hundredth year of the Lord's

Incarnation, gave a tenth part of the kingdom

to Blessed Andrew, for the wonderful help

granted him in an expedition against the Saxons, as

is plain from the thirteenth and fourteenth chapter of book IV.

A little cell also being founded in monastic form,

and guardians of the Relics deputed,

the blessed men went out preaching through the countries, not

as horsemen, but, as formerly the Apostles, two and two,

to sow the word of God everywhere among the nations, miraculously doing innumerable

signs. When, then, they had imbued these nations in

the faith with heavenly doctrines, and

confirmed them with various signs, the most blessed abbot

Regulus, thirty-two years after, shipwrecked,

he had come into the island of Albion, in which, exercising the evangelical

work, he wonderfully pleased God,

at Kilremont, the name having been changed from Mucrosis by the king,

died full of days and very aged,

[29] because of the victory won over the Saxons: Fordun then relates, book IV, ch. XIII and XIV Gale, p. 665, that victory which Hungus, king of the Picts,

won over Athelstan, leader of the Saxons, and he makes this one

the son of Æthelwulf, king of the English, namely the same

of whom Malmesbury De Gest. reg. Angl., book II, ch. II, in Savile, fol. 20 writes that it is uncertain

when or by what end he passed away. Boece follows

Fordun L. c., fol. 196; but Ussher easily

refutes both Antiq., p. 373 from the fact that the same Athelstan in the year 851

conquered the Danes at Sandwich in Kent, while the kingdom

of the Picts passed in the year 843 to the dominion of Kenneth, king of the Dalriads

Cf. Pinkerton, Enquiry, part V, nor did any Hungus

reign over the Picts thereafter From the Chronicle of the Picts, in Pinkerton, vol. I, in the Append., p. 494. Nay, the often-praised

Pinkerton holds Hungus as a fictitious king of the Picts,

in so far as he is to have reigned in the 4th or 5th century, though he does not deny

that some Hungus founded the Church of St. Andrew

about the year 825 Enquiry, vol. I, p. 293. Other opinions likewise plainly

erroneous are proposed by John Major Fol. 39 a and Buchanan

On king LXV, but I prefer with Camden Ed. Gough, vol. III, p. 305 to call Athelstan

some leader of the English rather than

a king or a king's son. The place where he was slain by Hungus, St. Andrew

helping, is situated in Lothian, two

miles distant from Haddington, and thence it

retained the name Athelstanford Ussher, p. 373; Camden and John Major, l. c.. After these things the victors,

having laid down their arms, made for the temple of Saint Regulus in Otholinia

(now they call it the church of Saint Andrew), with bare feet,

following King Hungus by a great journey, that they might give thanks

to the Apostle of Christ for the benefit received.

When they had come there, the sacred rites having been performed with celebrated pomp,

the nobles of the Picts and Scots after

the king, then the rest of the multitude, reverently kissing the Relics of the Apostle

Andrew, rendered immense thanks

to Christ and His Apostle: promising,

at the instance of Hungus, that they and their posterity would thenceforth use as an ensign the sign

of the cross of Saint Andrew whenever they had

to set out to battle, that so remarkable a victory, divinely won,

might always be held in grateful remembrance. This institution remained

perpetually with the Picts, and after they were

destroyed, with the Scots thenceforth.

Where Boece Fol. 197, from whom we recite this passage,

does not rightly record that the Picts were destroyed, since that they never

were, and the very name of the Picts persisted up to

the eleventh century in present-day Scotland.

Further, the translation of the Relics of St. Andrew, in the manner in which

it has here been set forth, besides Fordun, Boece, John Major

and Leslie, bishop of Ross De Origine, etc., Scotorum, on king XXXVIII, similarly fix to the fourth century.

[30] another legend placing the translation in the 5th century, But there are other Legends which postpone the said translation

by a whole century, and have other circumstances,

by which the history puts on an altogether different face.

Such a Legend Ussher first brought to public light

De Primord. sive Britannic. Eccles. Antiq., p. 341, and the same, with a Prologue, or

rather long title, John Pinkerton edited with second cares from a codex of the Paris

library Catal. Cod. Bib. Reg., part 3, vol. III, p. 549 An Enquiry, etc., vol. I, p. 496 and following:

let it suffice us to show the title itself, and then the

narrative in free style. The title runs thus: A Narrative

of how it came about that the memory of St. Andrew

the Apostle is greater in the region of the Picts, which is now

called Scotland, than among the other nations, and

in what way it happened that so many abbeys were made there

of old, which many secular

men still possess by hereditary right. It is related next

that the northern parts, that is, the Scythians and

the Picts, fell to St. Andrew in the preaching of the Gospel, until,

coming into Achaia, he was crucified at Patras

on the day before the Kalends of December, and there his body

was guarded for the space of about two hundred and seventy-three years;

but afterwards the sacred Relics

remained laid up at Constantinople up to

the time of Theodosius (Pinkerton: Theodotion), the Christian

emperor, namely for the space of a hundred and ten

years. These things flow well enough, if the ancient author

of the consular Fasti spoke truly, cited by

Cuspinian in his Commentary on Cassiodorus's Consuls:

In the Consulship of Nepotianus and Facundus

Luke and Andrew entered into the city of Constantinople

In Ussher, Antiq., p. 343: for then the translation would be bound to the year of Christ 336,

to which if we add 110 years, we come

to the year of Christ 446, in which Theodosius

the Younger was in fact reigning. But now indeed it is established

that the said translation is to be postponed by a whole

decade, that is, to the common year 356 or 357, from which

it follows that the Scottish carrying across falls not in the reign

of any Theodosius, but of Marcian or of Leo the Thracian.

[31] yet retaining Hungus, a king of the 9th century, But let us proceed further in the narrative. At that time

Hungus, king of the Picts, occupied the southern part

of the island of Britain with a most cruel devastation:

wherefore almost all the nations of the island

surrounded him with one-minded onset, wishing

to destroy him utterly with all his army. In

these straits Hungus hears a heavenly voice, and there appears

the Sign of the Cross of Christ, it stands in the air, and victory

over his enemies is promised, but he must offer a tenth

part of his inheritance in alms to almighty God

and in honour of St. Andrew, His Apostle.

The victory being won, then (in which

narrative nothing is said of Athelstan), it was uncertain

to the king and his companions in what place specially

they should ordain a city tributary to God and principal to St. Andrew

the Apostle. And while the princes

of the Picts are deliberating, behold, one of those guarding

the body of St. Andrew the Apostle at Constantinople is admonished from heaven

to leave the land of his

birth: and, the Angel accompanying him and guarding his way,

he arrives prosperously at the summit of the mount

of the king, that is, Rithmunt or Regmund. And in the same

hour in which he sits there weary with his seven companions,

various things were done in the army of the Picts, and one

blind man, suddenly enlightened, showed the place

full of the visitation of Angels; to which when the king had betaken himself,

Regulus, a monk from the city of Constantinople,

met the king with the Relics of St. Andrew,

and, citizens and guests greeting one another, they fixed their tents

there, where now the king's hall is. And Hungus

gave this place and this city to almighty God

and Saint Andrew the Apostle with this liberty for ever,

that it be the head and mother of all the Churches

which are in the kingdom of the Scots. For to this city

come together pilgrims, Palmers from Jerusalem

(who had gone to Jerusalem: cf. Du Cange

under Palmarius), Romans, Greeks, Armenians, Teutons,

Alamanni, Saxons, Danes, Gauls, Bretons, English,

men and women, rich and poor, sound in body

and sick. From this city, therefore, must be the archbishopric

of all Scotland, where the apostolic see is,

nor ought any bishop in Scotland to be ordained without the counsel

of the elders of that place. This is the second Rome

after the first, this is the chief city of refuge;

this the city of cities of Scotland.

[32] and exaggerating the dignity of the Church of St Andrews, This whole narrative tends to this, that the dignity of the primacy of the Church

of St Andrews may remain intact.

But the things related do not agree well enough with historical credibility:

for, to say nothing of the affected expressions,

that St Andrews is a second Rome, an apostolic

see, etc., it is sufficiently established among the native writers

that Abernethy was the first episcopal see among

the Scots Enquiry, vol. I, p. 500: which indeed shows that St Andrews

cannot be called absolutely the head and mother of the churches

which are in the kingdom of the Scots, inasmuch as it seems to have sprung from the Church

of Abernethy: unless perhaps

it be said that St Andrews is the mother of the Scottish Churches

for this reason, that, the chair having been translated, every right of primacy

passed into it. And indeed that the privilege of antiquity

by no means belongs to the Church of St Andrews

shines out altogether from the whole History of St. Regulus.

For all the Legends agree in two things,

namely that the place where our Saint put in was then

deserted, and that the nation of the Picts with its king

already professed the Christian rites: from which

we legitimately gather that the Picts already then had an ecclesiastical

hierarchy of some sort; on which at length

the summit was placed through the primacy of St Andrews.

Wherefore it is sufficiently perceived in what sense the above-cited

words are to be taken, namely of a prerogative of dignity

indeed, but by no means of antiquity.

For the rest, the Paris codex in Pinkerton [Ibid., p. 350. Carlisle, Topograp. Dict. of Scotland, under Abernethy. Life of the English Saints, n. XII, S. Ninian, p. 128] is not so effusive in

the praises of the city; for it only

says that this city is the head and mother of all

the Churches which are in the kingdom of the Picts. Between

the Paris codex and Ussher there is also another variant

reading, namely that the latter treats of the Churches of the Scots, the former of those of the Picts;

as if that Legend had been written

before the Scots subjugated the Picts about

the middle of the ninth century, because, as John Fordun has it Gale, Scriptt., vol. III, p. 665,

in King Drusken the power of reigning of the Picts

failed, and the kingdom was wholly transferred from them

to the king of the Scots, Kenneth, and to his

successors, and thenceforth one kingdom of the Scots

was made. These things Fordun wrote in the 14th century Fabric., Biblioth. Lat., under Fordun;

the distinction between Picts and

Scots therefore flourished; whence it ought not to seem wonderful that there were various

readings, according as the writers, though more recent, judged

that it happened before or after the Pictish name was blotted out.

[33] it is by no means to be ascribed to the Ven. Bede: Nor do we think that this should be omitted, that this Legend, of

which we have treated so far, is attributed by some

to the Ven. Bede: certainly Boston of Bury in his Catalogue

of the Writers of the Church, among other works which he ascribes to Bede,

has this also: How it happened

that the memory of Andrew is in Scotland Tanner, Biblioth. Britan., Pref., p. XXX, which indeed

agrees fairly accurately with the longer title

brought forward above at num. 30. But no one, if it is one and the same

little work, will easily agree with Boston: for

if anyone inspects the book, he will persuade himself that its opinions

by no means agree with those which Bede

has in his Ecclesiastical History both about Northern

Britain and about the Picts; indeed

it furnishes an argument of sorts that Bede,

both in the Hymn composed in honour of the holy Apostle

and in the Homily delivered on his feast, touches the Scottish tradition

with no word. Nevertheless

Boston's opinion was followed by Bale in the Centuries

of writers Scriptt. Brit., vol. I, p. 97, Pits, De Rebus Anglicis, eighth

age P. 136, Wion in the Lignum Vitæ Vol. II, p. 827 and Molanus

in the edition of the augmented Martyrology of Usuard At the 30th of November, Louvain 1573.

It may be suspected that this opinion flowed from the fact that

the Legend had been added at the end of the works of Bede in

one or another codex, and in such a way had been reckoned among the genuine

lucubrations of Bede.

[34] yet there was a great concourse to the Relics of St. Andrew. But since in the cited Legend the writer

speaks magnificently of the multitude of peoples who

flocked together to honour the Relics of St. Andrew,

lest this seem said too immoderately, I shall subjoin

the verses which a poet formerly inscribed there on a votive tablet,

especially since the nations are here noted by the character

by which they were commonly distinguished Ussher, Antiq., p. 345:

Here this bay of the sea, an ill-fertile shore, surpasses

Rich places in the fertility of its fatherland.

Here a region formerly bereft grows green; once very poor,

Now rich; long foul, now comely.

For hither come to pray men who hold far-off

Camps, a throng set out from their native soil:

The grandiloquent Frank, the Norman lover of war,

The Flemish weaver, and the rude Teuton,

The Englishman, the Alaman, the Hollander, the Poitevin without

Fleece, and the Angevin lover of slaughter;

They who drink the Rhine, and the Rhone, and the mighty Tiber,

Come hither to offer prayers to Andrew.

We too, if among such great ones we have now a name,

Have come hither, borne on a more prosperous wheel.

[35] A threefold opinion about the time of the translation is set forth: Someone will perhaps think that we have lingered longer than was just

over the translation of St. Andrew into Scotland,

since this seems to pertain rather to the Acts of St. Andrew, and so

to the 30th day of November.

But since this translation is the only

notice which we have of St. Regulus, we have thought it should be set forth a little

more fully, especially since in

the Acts of St. Andrew very many other things will occur to be examined,

and the things which we publish today can be treated again.

Now it remains that we see at about what time

the Relics of St. Andrew were carried across into Scotland,

by which means we shall also to some extent have found the age of St. Regulus.

There are three principal epochs to which

the translation of St. Andrew can be bound. Namely, some,

among whom is our Alford Annal. Eccl. Brit., year 395, n. 2 and Serenus Cressy,

Benedictine Church History of Brittany, book VIII, ch. XXII, bind the translation to the year of Christ 395:

others, however, who put back the foundation of the Church

of St Andrews to the year 518, must necessarily transfer the coming of St. Regulus

to about this time.

Finally, since Hungus, king of the Picts,

won a notable victory by the help of St. Andrew, and various

documents teach that it coincided with

the bringing of the sacred Relics into Scotland, they think

that the said translation is to be postponed to the ninth century.

The weights of the various reasons must now

be brought to the balance, that some light may be shed on the obscure

question.

[36] the first, which binds it to the 3rd century, is disapproved; Before, however, we examine the several opinions,

it is necessary to forewarn the reader that the coming of the Relics

of St. Andrew in all the Legends which we have so far seen

and shown is joined with the foundation

of the Church of the same name, or of the city of St Andrews:

and consequently that St. Regulus did not come into Scotland before

we have found a suitable time

at which, according to history, the episcopate of St Andrews could have arisen.

By this reasoning, therefore, the first opinion cannot

be approved by us, which establishes the translation

of the Relics about the end of the 4th century, or the year

395. Then indeed the Picts, says Bede, Hist., book III,

ch. IV, having left the error of idolatry, received the faith

of the truth, the Word being preached to them by Ninias, a most reverend

and most holy bishop, of

the nation of the Britons, who had been regularly taught at Rome

the faith and mysteries of the truth. But that the Church of St Andrews

was then founded there is nothing

to persuade us: from Bede, loc. cit., we have it

that St. Ninias or Ninian established his see in the province of the Bernicians

at Candida Casa,

and there made a church of stone, after a manner unwonted to the Britons.

And although the same writer makes no mention of

another foundation, I would not have anyone interpret his silence

as though St. Ninian had established nothing

else: for Bede's aim was not

to pursue Pictish affairs more minutely, inasmuch as he had

entitled his book the Ecclesiastical History of the nation

of the English, and so touched the affairs of foreign

regions only so far as they either illustrated or explained English ones.

But if the foundation of another Church within present-day Scotland be admitted,

it can be no other than that of Abernethy,

to Ussher Antiq., p. 301 the royal seat and that of the primate bishop. Whether,

further, it was founded then, we shall see a little below.

But as to why two writers most deserving of the History of the Church

of Britain, Alford and Cressy, assigned this time

to the coming of St. Regulus, we can find no other

reason, ancient monuments being lacking,

than that they thought they must approach as

nearly as possible to the Constantinopolitan translation,

namely to the Consulship of Constantius IX

and Julian II, or the common year 357, as is plain

from the Fasti of Idatius De Aguirre, Conc. Hispan., vol. III, p. 70, Rome ed. 1753. But those authors either admit the Legend,

and then the translation of St Andrews into

Scotland is to be bound to the year 357, when the Picts were still for the greatest

part idolaters, as is plain from Bede just

cited: or, if they reject the Legend, no suitable reason remains

why they should not put forward the translation to a later time.

Wherefore nothing, in my opinion, urges

that this first epoch be admitted.

[37] as also the second, which favours the 6th century Nor does the second opinion please me, by which

the episcopal see is laid down as translated from Abernethy to St Andrews

in the common year 518 Carlisle, Dict. of Scotl., under Abernethy. First, the writers on Scottish affairs

whom I have been able to inspect,

ancient or more recent, bring forward no argument

by which this opinion can be propped up. Next, the epoch

of the founding of the Church of Abernethy is uncertain: there are not a few

who attribute it to St. Ninian, and so join its beginning

with almost the beginning of the fifth century. But this

being admitted, nothing occurs by which the translation of the see is bound to the beginning

of the sixth century, or the year 518. Nay,

many deny the foundation of Abernethy to St. Ninian

and think it was established later: which

opinion I judge they adopted not without grave reasons.

For the first church of Abernethy seems to have been dedicated

in honour of St. Brigid Jamieson, Account, p. 106:

and consequently its foundation falls after the year of Christ

523, in which St. Brigid more probably died, as

our forebears show in her Acts at the 1st day of February

Act. SS., vol. I of February, p. 109. These things indeed are enough for us to reject the second

opinion. But other arguments too confirm our

opinion: for Fordun in

the Chronicle, book IV, ch. XII Gale, Scriptt., vol. III, p. 665, expressly affirms that Abernethy

was founded by King Garnard, who ruled the Picts

for twenty years, namely from about the year 575 to

595. Which opinion the often-praised John Jamieson

embraces, when he says that nothing can reasonably

be objected to the foundation of some monastery at Abernethy

about the year 600 Jamieson, Account, p. 106.

[38] which does not agree well enough The Scotichronicon in Ussher narrates the matter thus

Ussher, Antiq., p. 372: Brude was succeeded by Garnard, son of Dompnach,

who founded the collegiate church of Abernethy,

after Blessed Patrick had brought in there

St. Brigid with her nine Virgins, which Virgins

died within five years, and were buried on the north

side of the said church. After which

Garnard there was Constantine, son of Fergus, the twenty-seventh

king and the sixtieth after the monarch.

He founded the Church of Dunkeld

226 years, nine months and six

days after Abernethy. Another Chronicle has 244 years. To the aforesaid

Constantine succeeded Hungus, son of Fergus.

In whose time there reigned in Wessex King Ethelwulf,

the head of whose elder son Athelstan, fixed on

a stake, the king, having obtained the victory, carried with him into his kingdom.

From this Hungus Drusken, son of Feredeth, was

the seventh, in whom the power of reigning of the Picts

failed, and the kingdom was wholly transferred from them

to the king and monarch of the Scots, Kenneth,

and his successors, and thenceforth one kingdom

of the Scots was made. Ussher indeed opposes this narrative,

and objects various difficulties, which

we are not equal to removing, and which are foreign to the question

we are treating. For

Ussher doubts that there is so great an interval between the foundation of each

Church and each king. But

if we consult the series of the Pictish kings in Fordun

Gale, Scriptt., vol. III, p. 665, we find that in fact Constantine is distant twenty-six

degrees from Brude, and so twenty-five

from Garnard, the immediate successor of Brude;

and consequently a space of about 240

years is easily found between the foundation of the Church of Abernethy

and that of Dunkeld.

[39] with the time of the founding of the Church of Abernethy; But suppose only twenty-six years intervened between the two

foundations, which number

John Major testifies that he read in certain codices

De Gestis Scot., book II, ch. XIV; that indeed assigns greater or less antiquity

to the Church of Dunkeld; but the limit of the founding of Abernethy

stands unmoved about the year of Christ 600.

For the rest, whether there was one Brigid or two,

of whom the one was buried at Down in Ireland,

the other, likewise a native of Ireland, brought up with St. Cuthbert

as a boy about the year 640 by St. Columba, bishop of Dunkeld,

and entombed at Abernethy Ussher, Antiq., p. 368. Cf. Jamieson, Account, p. 107 and following,

there is no reason why I should inquire laboriously, since it by no means

pertains to the present question. Nor ought

it to detain us that in the Chronicle cited in the preceding number

the Church of Abernethy is called collegiate: for that quality

shows rather what the Church was when

the Chronicle was being written than what it once was,

namely a cathedral church. From what has been said so far it is plain

that the second opinion, by which the foundation of the Church of St Andrews

is established in the year of Christ 518, has no

authority of any moment for it; nay,

since the Church of Abernethy seems to be almost a whole century more recent,

it can scarcely be sustained with any probability.

[40] the third opinion, resting on the 9th century, is preferred, There remains, then, the third opinion, which we undertake

to examine, namely that in the ninth century, under Hungus,

king of the Picts, both the Relics of St. Andrew were translated

and St Andrews was erected into an episcopal city;

whence we have this also as a consequence, that

St. Regulus flourished at the same time. To me indeed

this opinion seems the most probable of the three for a

threefold reason. First, all the Legends which I have before me

agree in this, that they join our Regulus,

and the translation made by him, if you except John

Fordun alone, with the reign of Hungus,

and so point to the ninth century. The Lessons of the Breviary

of Aberdeen, cited at num. 3 and 4, say

that Hungus was baptized by St. Regulus, and that he granted in perpetuity the cultivated

land which, copiously, in honour of Blessed Andrew and at the instance of

Blessed Regulus: the history

of St. Regulus, infected indeed, as we have shown, with various

fables, nevertheless leads us back again to Hungus,

and consequently to the ninth century. Nay, the fables which

offend in the praised History are healed if

we transfer our Regulus from the fourth to the ninth century.

For then Scotland was already imbued with Christianity,

which in the fourth century had not yet been effected

as is established from the Acts of St. Ninian: then the Saxons were present

in Britain, with whom the Picts could try the hazard

of contests: the unhappy chronology being removed,

the series of the history runs clearly. Similarly the Legend which

we brought forward above at num. 30 shows Hungus

reigning at the time when the Relics of St. Andrew came into Scotland.

And here indeed the chronology stumbles,

since the reign of Hungus is put back to the fifth century;

but the other things agree rightly with the others;

except that here Regulus is related to have set out from Constantinople, and not from Patras

in Achaia, and deservedly, since

the bringing of the Sacred Relics is noted as 110 years after the Achaean translation.

[41] in so far as it agrees with the time of King Hungus As regards, further, Fordun, we have cited his text

above at num. 24 and following. He divides the history of the event.

And first indeed he sets the coming of St. Regulus into

Scotland some years after the translation from Patras;

but the number of those years is not to be reckoned very great;

for the Angel appearing says that those Relics had lately

been reserved: let us suppose, then, that the angelic command

was intimated about the year 365, or eight years having passed,

we do not reach St. Ninian, the Apostle of the Picts,

and consequently the chronology indicated by

Fordun smacks of fable. The things which, next, in book IV,

ch. XIV Gale, Scriptt., vol. III, p. 666, Fordun relates, all, if you take away the chronological notes

and suppress the meeting with Regulus,

agree with the other Legends. To Hungus, surrounded on every side by enemies,

St. Andrew appeared,

and promises victory, provided that, mindful of his vow,

he hand over a tenth part of the kingdom to his cult. For my part

I think that Fordun, when he saw two things, distinguished by almost

five centuries, namely the Achaean translation and

the reign of Hungus, confused into the same time,

wished opportunely to separate them; but that he attempted it without suitable

testimony of antiquity I judge for this reason, because

he transferred the Scottish carrying across to those times

in which there was not yet among the Picts such a sense of Christianity

as he himself shows in the place brought forward by us at num. 30.

[42] The second reason why we persuade ourselves that the beginnings of the Church of St Andrews,

and consequently the carrying across of the Relics,

are to be removed as far as the ninth century

is the very controversy, of the foundation of the Church of Abernethy which we touched on above at num. 37,

about the antiquity of the Church of Abernethy. For

the reasons are probable enough for the beginning of this

Church to be put forward to the beginning of the seventh century:

in which case all the things fall which the various Legends have

about a translation of a more remote age. Next, from the beginning

of the seventh century up to the ninth nothing occurs in the histories

by which we may establish a more probable epoch

than those which are shown us in the reign of Hungus and his victory.

And these things, as regards the chronology,

are confirmed from the Catalogues of the bishops of Scotland,

of which Robert Keith shows various ones Catalogue of the Bish. of Scotl., Introd. to the see of S. Andrews; for

nothing, if we inspect the series of the prelates of St Andrews,

compels us to go back beyond the ninth century.

Finally, we must not pass over what we reported above

at num. 38 and 39 about the Church of Dunkeld,

as founded most anciently, in the seventh century Cf., however, Act. SS., vol. III of March, p. 95, n. 10. For

if the Church of St Andrews had already existed at that time,

it would have been natural to make mention of it, or

at least to remember the chair translated from Abernethy,

since this was more worthy of note than the interval

of years which separated the foundation of Abernethy

and of Dunkeld.

[43] and with the manners of that century. Thirdly, finally, there falls in the ninth century

a most frequent commerce between East and West,

of which lucid witnesses are the envoys sent very often to and fro,

especially under Charlemagne and his son Louis

the Pious Cf. D. Bouquet, vols. V and VI, Scriptt. Index Chronol. passim, who carried gifts

most suited to the character of the times. We know,

further, that the Relics of Saints were then most eagerly sought out,

which were translated into northern Europe.

That the Greeks contrived frauds here and there

I need not inquire; since the very

fraud indicates the desire for such pledges. That

other European nations, venerating the most celebrated name of Charles,

were kindled with the same piety,

I need not demonstrate, since it is established that the Caroline institutions

flowed through all Europe, especially that adjacent

to Gaul. Thus in the year of Christ 799

a monk, sent by the patriarch of Jerusalem to

King Charles, as the Annales Francorum Tiliani have it

Bouquet, vol. V, p. 23, carries a blessing and Relics of the Sepulchre

of the Lord. In the year 807, says Ado in his Chronicle

Ibid., p. 322, the bones of Blessed Cyprian were brought from Carthage

with Relics of other Martyrs, just as

in the year 825 the body of St. Matthew from Ethiopia into Lesser

Britain, and in the years 826 and 827 those of St. Sebastian

and of SS. Marcellinus and Peter were translated to Soissons

Ibid., vol. VI, p. 240, as also Louis the Pious received from the envoys

of the emperor Michael, as though Relics, the books

of Dionysius the Areopagite, which, says the Saxon Chronicle

Ibid., p. 220 and 233, sent to Paris on the very feast of the Martyr, were received

with joy; which joy the power of the holy Martyr

increased, 19 sick persons having been healed there on that very night.

These things could be corroborated by many other examples, but

those brought forward suffice to show that in the ninth

century most of all the translations of the bodies of saints were more frequent:

wherefore from this too I judge it probable

that the Relics of St. Andrew were brought into Scotland about that time,

and that St. Regulus, who chiefly, nay almost

solely, became known to posterity from this translation,

lived then. And these are the things which we

could find about St. Regulus; we have rather often indulged in conjectures,

because the history of the Picts and Scots is beset

with inextricable difficulties.

[44] St. Damian the presbyter, companion of St. Regulus, had a church at St Andrews, By way of a little appendix some things seem

to need adding here about SS. Damian the presbyter, Aneglas the deacon

and Muren the virgin, who in the History of Blessed Regulus,

which we shall subjoin here forthwith, appear with certain signs of ecclesiastical

cult. That St. Damian was

a presbyter and one of the companions of St. Regulus in bringing

the Relics of St. Andrew is related in this and other writings

in plain words: nay, he alone

with St. Regulus is honoured with the title of Saint in the Catalogue

of those who brought the Relics of St. Andrew into Scotland.

And since in the recension of the churches of Chilrymont,

or of St Andrews, which comes immediately

before this Catalogue, in the fifth place is designated

a church built in honour of St. Damian, all the laws of criticism

urge that this be held to have been dedicated to God under the patronage of the same St. Damian,

and not under that of another.

At present this church or its

ruins seem no longer to exist, as far as

I can gather from Carlisle [Cf. Topographical Dictionary of Scotland and the British Isles, under Andrew (S.)]. The feast of St. Damian,

presbyter of Commerwaldia, who received the Relics of St. Andrew

brought by St. Regulus, Dempster announces

at the 1st of June, Chambers, or Dempster taking another

name Cf. Pinkerton, Enquiry in the Hist. of Scotland, vol. I, introd., p. LVI, at the following day Cf. Acta SS., vol. I of June, p. 7. Our

predecessors thought it good that the memory of St. Damian should be rescued from oblivion

at the 17th day of October, when

St. Regulus was being treated; which we have tried to perform

at present; but his deeds have been obliterated.

[45] and he is other than St. Damian or Dyfnan venerated in the island of Mona. For the rest, this St. Damian is to be well distinguished

from his namesake, the companion of St. Fugatius or Phanonus,

with whom he is related to have been sent by Pope Eleutherius to St. Lucius the king;

Wilson binds the feast of both

to the 26th day of May in the former edition of the English Martyrology,

in the later to the 23rd of the same month Ibid., vol. VI of May, p. 353.

This Saint is also called Dervianus Ibid., vol. I of January, p. 10.

The author of the more recent English Martyrology

Memorial of antient British piety, suppl., p. 15 establishes his birthday at the 14th day of May in these words:

In Wales, the festival of St. Damian or Dwywan,

venerated in the church of Llanendwyn in the diocese of Bangor;

which he testifies he received from Willis. Nevertheless

a certain confusion is to be noted in these things. For in the Island

of England (Anglesea), formerly called Mona, there are two neighbouring

parishes on the eastern shore, of which the one,

almost covered with sea sand and having now only the ruins

of the temple, is called Llan Ddwyn or Llan

Ddwynwen, i.e. the church of St. Ddwynwen Carlisle, Topograph. of Wales, under Llan Ddwynwen; while the other,

still furnished with a temple which they would have first founded about the year

590, has the name

Llan Ddyfnan, or the church of St. Ddyfnam Ibid., under Llan Ddyfnan. Further,

the fault lies in this, that to the former parish is attributed

the patron of the latter, namely St. Dyfnan or

Damian; whom Carlisle relates Ibid., Glossary, p. XXXIII came in the year 180

from Rome into Britain, to devote his labour there

to converting the Britons; while St. Dwynwen

was a woman, who flourished in the middle of the 5th century Ibid., loc. cit..

[46] SS. Aneglas and Muren likewise had a church at St Andrews. Of St. Aneglas the deacon, in whose honour the second

church of St Andrews was built, I find

nothing at all. This one thing I will observe, that he does not seem

to be confused with Gelasius the deacon, companion of St. Regulus;

for Gelasius appears without the title of Saint.

Of St. Muren the Virgin, who was given as patroness of the seventh church,

so little was already known in the 12th century

that the author of the History of St. Regulus writes:

the seventh in honour of Muren, A CERTAIN Virgin.

Jamieson thinks that this St. Muren is the same as

Mouren, of whom a little before the same author of the History

had said: Moneclatu, which is now called Monichi…

Queen Finchem bore to King Hungus a daughter who

was called Mouren. The body of that Virgin Mouren

was buried at Kylrimont; no one having been buried there

before this. And Queen Finchem gave the house in which

she had borne her daughter Mouren to God and to Saint Andrew,

and the whole royal court in perpetuity. And indeed

this opinion seems right, since hence it is easily

understood for what cause the monastery added to the church

of St. Muren was open only to girls of royal blood,

as the same writer has it: And in that church,

he says, there were 50 Virgins, begotten of royal seed,

all dedicated to God and veiled for eleven

years; and they were all buried in the eastern part

of that church. Since many fables

have been peddled about King Hungus Enquiry in the Hist. of Scotland, vol. I, p. 293 and following, it becomes doubtful hence

whether St. Muren was his daughter: it can, however, be

admitted that she pertained to the royal race, which through

women among the Picts, was very numerous

Ibid., loc. cit., p. 260 and following. It remains that we put to press the very History of St. Regulus

which we were just recalling.

* you are ignorant

HISTORY OF BLESSED REGULUS,

And of the foundation of the church of St. Andrew

From John Jamieson, Historical Account of the ancient Culdees, p. 378.

Regulus, abbot or bishop, at St Andrews in Scotland. (S.)

Damian, presbyter, at St Andrews in Scotland. (S.)

Aneglas, deacon, at St Andrews in Scotland. (S.)

Muren, virgin, at St Andrews in Scotland. (S.)

BHL Number: 0437

BY AN ANONYMOUS AUTHOR.

The Relics of St. Andrew having been secretly taken away, In the year from the incarnation of our Lord Jesus Christ

345, Constantine, grandson of Constantine the son

of Helena [c], gathered a great army to

lay waste the city of Patras, in vengeance for

the hanging of Blessed Andrew, Apostle of Christ [d], and that

he might carry off thence his Relics. And on the third night

before the emperor entered the city with his army,

an Angel of God, descending from heaven, appeared

to the holy men who were guarding the Relics of St. Andrew

the Apostle, and commanded the holy bishop ^e Regulus

that he with his clerics should go to the sarcophagus

in which the bones of Blessed Andrew were laid up, and

take thence three fingers of the right hand, and the arm

between the elbow and the shoulder, and the knee-cap

of his knee, and one of his teeth. And they,

taking these parts of the Relics, as the Angel

had ordered them, laid them up in a most secret place *.

And on the day following the laying up of these Relics,

at sunrise, the emperor Constantius

(sic) came with his army, and laid waste the city

and the province, and carried with him to Rome ^f the receptacle

in which he found the other bones of the holy Apostle

laid up. Coming there, he plundered the island of the Tiber

and the Colosseum, and thence took with him the bones

of St. Luke the Evangelist, and of Timothy, disciple

of Blessed Paul the Apostle, as far as Constantinople, with

the Relics of Blessed Andrew.

[2] Hungus, king of the Picts, At that time Hungus, son of Ferlon [g], the great

king of the Picts, gathered his army

against Adhelstan, king of the Saxons, and encamped

at the mouth of the Tyne [h]. And on the very night

before the meeting of the two armies, Blessed Andrew

appeared to the king of the Picts, Hungus, in dreams,

saying to him that he, the Apostle, on the following day,

would so overcome the enemy army that Hungus himself

would fully triumph over his enemies. To whom the king said:

"Who are you and whence do you come?" Blessed Andrew, answering,

said: "I am Andrew, the Apostle of Christ,

and I have now come from heaven, sent by God, to reveal to you

that on the morrow I will overcome your enemies and

subjugate them to you; and, having obtained a joyful victory, you yourself with

your army will return unharmed. And into your

kingdom my Relics will be brought; and the place to which

they will be carried will be celebrated with all honour and veneration

until the last day of the world." The king,

waking from sleep, narrated to all his men

the things which Blessed Andrew had revealed to him as he slept. Having

heard which, the people of the Picts, cheered, affirmed

on oath that they would perpetually, with all diligence, show veneration

to Blessed Andrew, if the things which he had shown to their

king should be brought to effect. And on the

following day the Picts, gladdened by the promise of the Apostle,

prepared for battle, and, the army being divided, they set

seven columns around their king. The Saxons,

dividing their army, packed their king

Adhelstan around with twice seven columns.

And the encounter being made, the Saxons, at once

destitute of all strength, God willing and the holy Apostle

Andrew interceding for the Picts, were turned to flight.

And the king of the Saxons, Adhelstan, his head

having been cut off, an innumerable slaughter of the Saxons was made.

King Hungus, having obtained the victory, returning to his land with no

small army, ordered the head of Adhelstan

to be brought with him, and in the place which is called

Ardchinnechum *, below the harbour which is now

called the Queen's Harbour, he had it fixed on a stake. After

this victory obtained by heavenly help, the Saxons

did not afterwards dare to rise up against the Picts.

[3] and victor over the Saxons, After the happy victory of this war, not many

days having rolled by, an Angel of God again came from heaven

to the blessed bishop Regulus, whom he thus addresses:

"By the command of the supreme God, do not delay to go to the northern

parts, against the rising sun, with

the Relics of Andrew, disciple of Christ, which by our admonition

you long since reserved. And in whatever

place that ship which shall carry you and your community over the sea

shall be shattered, you with your companions

safe and unharmed, there, in the name of the Lord and of His Apostle

Andrew, lay the foundation of a church.

For that place will be to you a rest for ever, and

there will be the resurrection on the day of the last examination."

And Regulus the bishop made towards the north

by ship: and for the space of one year and a half,

tossed by many storms of tempests, through the islands

of the Greek sea, wherever he was driven, he established an Oratory

in honour of St. Andrew. The holy men, then,

having endured innumerable labours along the sea

shores, God leading, directed their sails towards the north,

and in the land of the Picts, at the place which had been called Muckros,

but now called Kylrimont, on the night

of St. Michael they landed: Muckros is called the Wood

of Swine. And the ship in which they were carried having been shattered on

the rocks, a certain cross, which they had carried with them from Patras,

they fixed in the ground there, tents having been set up for themselves,

as a sign of the sacred things which they had carried and as a

safeguard against the snares of demons. And there they remained for seven days and as many

nights.

[4] he meets St. Regulus, Having left there the elders, St. Damian and

his brother Merinach, for the guarding of that place,

Regulus and the other men with the holy Relics of the most holy

Apostle Andrew went on to Forteviot

[i]: and there they found three sons of King Hungus,

namely Howonam and Nechtan and Phinguineghert.

And because their father was at that time on an expedition in the parts

of Argyll, about whose life

the sons were very anxious, they gave to God and St. Andrew

a tenth part of the city of Forteviot. And there,

a certain cross having been erected, they blessed the place and the inhabitants of the place,

the king's sons. Thence they went on

to Moneclatu, which is now called Monichi, and there Queen

Finchem bore to King Hungus a daughter, who was called Mouren.

The body of that Virgin Mouren was buried at

Kylrimont, no one having been buried there before this.

And Queen Finchem gave the house in which

she had borne her daughter Mouren to God and St. Andrew,

and the whole royal court in perpetuity. Thence they crossed

the Mountains, or Moneth, and came to the place which

was called Doldencha, but now Chondrochedalvan.

There the exalted King Hungus, returning from the expedition,

met the holy men, and before the Relics

of St. Andrew the Apostle, shown to him, prostrated himself with all humility

and reverence, all the Picts

who were with him likewise prostrating themselves humbly with the king

before the Relics. And the king gave that place,

or Doldancha, to God and St. Andrew the Apostle,

and built a church there, where the Relics had been shown to him bare.

Thence the king with the holy men, crossing the Mountains,

or Moneth, came as far as Monichi:

and there too he built a church in honour of God and of the Blessed Apostle.

And so the king came with the holy men to Forteviot,

and there built a basilica to God and the Apostle.

[5] at Kilrimont, Afterwards King Hungus with the holy men

came to Chylrimont (Kylrimont) ^k, and, going round a great part

of that place, offered it to God and

St. Andrew the Apostle for building basilicas and

Oratories there. And the place itself, marked with an evident

mark, they went round seven times out of great devotion.

King Hungus and Bishop Regulus himself

and the other men, the circuit and perambulation being thus

arranged sevenfold, Bishop Regulus went before,

carrying the Relics of the holy Apostle on his head with all veneration,

his sacred community of hymn-singing companions following the bishop.

And them devout King Hungus followed on foot,

pouring out devoutly to God inmost prayers and thanks:

and the king was followed by the chief men, the more noble

of the whole kingdom. Thus they commended the place itself to God and

fortified it with the king's peace ^l. And in sign of the royal

commendation the holy men erected twelve stone crosses at intervals

around the circuit of the place ^m, and

humbly besought the God of heaven that all in that

place, with devout mind and pure intention of prayer,

might obtain the efficacy of their petition ⁿ. Afterwards King

Hungus gave to the basilica of the holy Apostle as its parish

whatever land is between the sea which was called Ishundenema

up to the sea which was called Sletheuma;

and in the adjacent province round about

from Largaw up to Siren canum; and from Siren

up to Hyhatnoughten Mochehirb, which land

is now called Hadnachten ^o. And the king gave this

place, namely Chilrymonth, to God and St. Andrew

His Apostle, with waters, meadows, with fields, with

pastures, with moors, with woods, in perpetual

alms, and he gave that place with so great liberty

that its inhabitants should always remain free and quit

of the army and of the works

of castles and bridges, and of the disturbance

of all secular exactions.

[6] which place he gives to St. Andrew. And Regulus the bishop sang to God the prayer

Alleluia [p], that God would protect and guard this place, given in alms,

for ever, in honour of the Apostle. In memorial of the liberty given,

King Hungus, having seized a turf before

the noble Picts, his men, carried it up to the altar

of St. Andrew; and offered that same turf upon it

[q]. In the presence of these witnesses this

was done: Thalarg, son of Ythernbuthib; Nactan,

son of Chelturan; Garnach, son of Dosnach; Drusti, son of

Urthrost; Nachtalich, son of Gighergh; Shinah, son of

Lutheren; Anegus, son of Forchate; Sheradah, son of

Finleich; Phiachan, his son; Bolge; Glunmerach,

son of Taran; Demene, son of Aunganena; Duptalaich,

son of Bergib. These witnesses were begotten of royal

stock. Afterwards in Chilrymont the holy men built seven

churches: one in honour of

St. Regulus; the second in honour of St. Aneglas the deacon

[r]; the third in honour of St. Michael the Archangel;

the fourth in honour of St. Mary the Virgin;

the fifth in honour of St. Damian [s]; the sixth in honour

of St. Brigid the Virgin [t]; the seventh in honour

of Muren, a certain Virgin [v]: and in that church

there were fifty Virgins, begotten of royal

seed, all dedicated to God and veiled for eleven

years, and they were all buried in the eastern

part of that church. These are the names of those

holy men who brought the sacred Relics of St. Andrew

the Apostle into Scotland: St. Regulus

himself, Gelasius the deacon, Matthew the Hermit,

St. Damian the presbyter and Merinachus his brother,

Nervius and Crisennus from the island of Nola, Mirenus and

Thuluculus the deacon, Nathabeus and Silvius his

brother; seven Hermits from the island of the Tiber, Felix,

Juranus, Maurice, Madianus, Philip, Eugene,

Lunus: and three Virgins of Colossae, namely,

Kiduana, Potentia, Cineria; these Virgins were buried

at the church of St. Aneglas. Thana, son of Dudabrach,

wrote this monument for King Pherath,

son of Bergeth, in the vill of Migdele [w].

[7] The varied fortune of this church These things, as we said beforehand, we have transcribed just as we found them written in the old

books of the Picts.

Most of the Scots affirm that the Blessed Apostle Andrew,

living in the body, was there, taking this

argument for their assertion, that

he received the land of the Picts, namely the Scythian, as the lot

of his preaching, and therefore held this place dear beyond

all places, and that what he did not fulfil

living, he may fulfil loosed from the flesh. Which, because we have not found it

written, we do not incline overmuch to either side by denying

or affirming. But since

mention has been made of the powers and miracles which God both did and does through His holy

Apostle, whence also the occasion offered itself of writing

some of them, which we have either found written, or heard from truthful

relaters, or even seen ourselves,

we have arranged, God granting, to write them; and the brethren

have asked this of us. Meanwhile, however, we have deferred it,

until we complete what we have begun.

[8] under the Culdees, The kingdom of the Picts, then, having been utterly destroyed, and

occupied by the Scots [x], the properties and possessions

of the Church grew or decreased in turn, according as kings

and princes had devotion towards the holy Apostle.

Of which things one must not now speak

in detail, but those which concern us are to be treated

compendiously. Now there was a royal city, Rymont, called the Royal

Mount, which the aforesaid King Hungus gave to God and

the holy Apostle. The Saints whom we mentioned above,

who had come with the Relics of the Blessed Apostle, and their

disciples and imitators, having been taken from the present life,

religious worship had perished there, as also the nation had been barbarous and uncultivated.

There were held, however, in the church of St. Andrew, such as and

so great as it then was, thirteen by carnal succession

[y], whom they call Keledei [z], who lived according to

their own estimation and the tradition of men rather

than according to the statutes of the holy Fathers.

But they still live in like manner: and they have certain things

in common, namely fewer and worse;

but certain things as their own, namely more and better,

according as each can obtain from his friends, pertaining to him by some connexion,

namely kinsmen and

relations by marriage, or from those whose souls are dear,

that is, friends' * friends, or by any other

means.

[9] degenerated from the primitive institute, After they have been made Keledei, it is not lawful for them

to have their wives in their houses; nor

other women of whom evil suspicion might arise *.

There were, nevertheless, seven persons, dividing the offerings

of the altar among themselves, of which seven portions

the bishop had only one and the hospital

one: and the remaining five were divided among the five

others, who rendered no service at all to the altar

or the church, except that

they received pilgrims and guests in lodging after their custom, when more than six

came, casting lots as to who should receive whom or how many: the hospital

indeed always received six and under. But

what now, God granting, after it has come into the hand

of the canons [aa], it receives all who come there.

The canons have also established that if anyone

comes there sick, or has fallen ill there, care

of him be taken in all necessaries according to the means of the house,

until he recovers or dies.

And if he shall have anything, let him do with it what he will

and dispose of it at his pleasure, since in that house

nothing will be exacted from him. There has also been appointed by

the canons a chaplain, who is to take care both of the sick and of the dying.

And two fathers, who guard

the house, and receive guests, and minister to the sick,

who nevertheless neither eat there,

nor drink, nor are clothed. For this the canons have also

granted the tithes of their own

labours and the remains of their food. And if

anything necessary for either the healthy or the sick is in

their cellar which cannot be had from the hospital,

let it be given without contradiction.

[10] until Alexander I, king of Scotland, And the persons mentioned above had their own revenues and

possessions; which, when they departed from

life, their wives, whom they kept publicly,

their sons or daughters, kinsmen or sons-in-law, divided

among themselves. Nevertheless the offerings of the altar, which

they did not serve, which it would have shamed one to say, if it had not

pleased them to do. Nor could so great an evil be taken away

until the time of King Alexander of happy memory

[bb], a special lover of the Holy Church of God,

who both enlarged the church of Blessed Andrew the Apostle with possessions

and revenues, and heaped it with many and

great gifts, and endowed it with the liberties and customs

which belonged to his royal office, with

royal possession. The land also which

is called the Boar's Run, which, when the Relics of Blessed Andrew the Apostle

had been brought, King Hungus, of whom

we made mention above, had given to God and the holy Apostle Andrew,

and which had afterwards been offered *, he restored entire;

with this pretext namely and condition,

that religion should be established in that church for serving

God. For there was no one to serve the altar

of the Blessed Apostle; nor was Mass celebrated there except

when the king or the bishop had come there, which rarely

happened. For the Keledei in a certain corner

of the church, which was very small, celebrated their office

after their manner. Of which royal donation

many witnesses survive. Which donation

Earl David also, his brother, granted, whom the king had destined

as heir and successor in the kingdom, as he

is today [cc].

[11] the possessions having been restored to the Church, As a monument of which donation also,

the king ordered his royal Arab horse [dd], with its own bridle and

saddle and shield and silver lance, covered with a great

and precious mantle, to be led up to the altar:

and the church to be invested with the aforesaid gifts, liberties and all the royal

customs:

he gave also Turkish arms of various kinds,

which, with his shield and saddle, are preserved to this day in the church of St. Andrew

in memory of the royal munificence:

which are shown to peoples coming from everywhere,

lest what is so frequently recalled to memory should in any way be blotted out

by oblivion. In the days, namely, of this King Alexander, near

the end of his temporal life, the lord Robert, first

prior of the church of Scone [ee] (which the same king had both

given to canons and enriched with many gifts and possessions),

was elected bishop of the Scots:

for so from of old the bishops of St Andrews

were called: and in writings both ancient and modern

they are found called the supreme archbishops or

supreme bishops of the Scots. Whence also Fothet the bishop,

a man of the greatest authority, had these verses written

on the case of the Gospel:

This case of the ancestral Gospel was made by

Fothet, who is the supreme bishop to the Scots.

So also now in vulgar and common speech

they are called Escop Alban, i.e. bishops of Albany [ff].

So too they have been called and are called by way of excellence

by all the bishops of the Scots, who are named from

the places over which they preside.

[12] brought it back to a better form But before the consecration of the elect himself, the aforesaid

King Alexander, brought to his last, left as heir his brother

King David, who alone of the brothers

survived and survives, not so much of the kingdom as of devotion

towards the Church of God and the protection of the poor.

For he busies himself and will busy himself that what

his brother, the often-mentioned king, had begun, he himself may bring to

its end, God helping. He established many churches

and many monasteries, both of monks and of

canons, and also of nuns,

on which he conferred many benefits. Moreover

he performed many works of mercy towards the menservants and maidservants of Christ,

which it is not in our power

to unfold. And he obtained that the said D. Robert be consecrated prelate

of the Church of St. Andrew by

Thurstan, of pious memory, archbishop of York

[gg], without profession or any exaction whatever,

saving only the dignity of each Church and

the authority of the Holy and Apostolic See. Having been ordained

bishop, then, and returned to his own see,

he was zealous to exercise in deed what he panted for in his breast,

namely that the Church should be enlarged

and dedicated to divine worship. In many things, however, both

before his ordination and after, Satan opposed him.

He endured many injuries and insults, according

to what the Apostle says: all who will live godly in

Christ shall suffer persecution.

[13] under Robert the bishop, And the little seventh portion of the altar which

fell to him, and which he withdrew from his own uses,

he spent on the work of the church.

But since the expenses were small, the fabric too was raised

modestly, until, the Lord co-operating, and

King David lately assenting, the offerings, taken out of the hands

of laymen, both men and women,

were received for the uses of the church. Then, as he had more

at hand to give, more and

more he hastened the work. The basilica, then, begun in its foundations

and already for the greater part completed,

certain houses being so finished with the cloister

that inhabitants could * now be introduced, who

would not seek too much and meanwhile would wait with patience,

he sought from D. Adebold, bishop of Carlisle

[hh], both by letters and by messengers

[ii], by the living voice also, of King David,

that he would grant to him from the church of St. Oswald [kk], over which that

bishop presided by right of prior, a person whom he might take into

a share of his labour, and appoint as prior to the canons whom he was arranging to establish

in the church of St. Andrew.

For it seemed to him more familiar

and sweeter to receive a person from that church where he had vowed himself to God

and taken the habit of religion, whence also he had been destined first prior

of the Church of Scone; from

which, as we said before, he had been elected and

taken up as bishop, than from elsewhere.

Nor, however, did he ask for any person whatever, but

for brother Robert, known not indeed by fame or

by conversation, but only by name, whom,

according to what his friends and intimates who knew him said, they judged

fit for this. He asked for him, therefore,

and received him, for he could not and ought not to refuse him from that very Church,

because what he asked he asked reasonably.

[14] who the canons regular And the aforesaid brother Robert, by the command

of the lord bishop, lived for some time at St Andrews,

and without canons, yet not without

clerics, the lord bishop furnishing necessaries to him and

his. But over the church he had and wished to have

no power, until the Lord should procure for him

the society which he desired for the service of God.

He presumed * nothing of himself, however, but, wholly yielding himself to God

and submitting himself to His ordering, he sedulously besought

God that He would deign to visit and console him,

or grant him to lay such a foundation of religion,

upon which a building constructed

might be firm and stable. For as he had determined in his heart,

he by no means wished to enter into other men's labours,

because perhaps it would be easy for him to associate brethren to himself from other and

various Churches, lest perhaps the diverse,

feeling diversely, while they sought to seem what they were,

should not come together into unity, and so,

before the foundation was laid, the fabric should suffer

detriment. If, however, God should bring to him any ready to live in the manner in which he himself

was arranging to live, he would

kindly receive them.

[15] he introduced into it. Meanwhile, brother Robert, by the command of the bishop,

as has been said, staying there, and the lord bishop

acting rather slackly about what had been begun, the king came,

together with his son, Earl Henry, the king designate

[ll], to St Andrews for the sake of prayer, and many

of the earls and powerful men of the land with them. And on the morrow,

Mass and the hours having been heard according to custom and the offering

made, the king coming into the cloister, such as it then

was, together with those who had come with him; and all

being seated, first many things which are nothing to the point,

at length the cause for which he had chiefly come

the king disclosed. He addressed the bishop, then, since * he was not hastening the work and the service of God

as he had said he had arranged and King Alexander had established,

that

he should establish religion in the church of Blessed Andrew.

And when, after many controversies, the lord bishop

alleged that it was not lawful for him to diminish or disperse the possession of the bishopric,

lest perhaps by his successor

that should be taken away * from the servants of God which should be conferred on them

by him. The king answers and said that from that land

which is called the Boar's Run [mm], which did not belong to the episcopate,

which King Alexander, his brother,

had devoted to God and St. Andrew for this, that in

his church Religion should be established, he should sufficiently

assign to them, and both he himself and his son would grant it,

and would bring help for restoring the land:

which they also did, and compelled certain others to help with them

by oath. Then the lord bishop,

as if of his own accord, being compelled, from the lands of the persons which,

when they departed, had come into his hand, delivered such

portion as pleased him, with the counsel and assent of the king and of his son

and of the other barons who were present, into the hand of brother

Robert, whence the brethren coming there for * the service of God

ought to have been sustained.

Nor, however, did he act more slackly about the work of the church, but

busied himself in every way that he might complete it the more quickly.

On that same day Robert the priest, of pious memory, uterine brother of the lord

bishop, renouncing the world in heart, voice and deed,

gave himself into the hand of brother Robert the prior, to serve God in

the church of St. Andrew under the canonical rule of our holy Father

Augustine, with his church of Tyninghame, the lord

bishop assenting, so indeed that the canons should have either that church

or 50 shillings a year.

ANNOTATIONS.

truly, since in the course of it we have at num. 12 that at the time when these things were being written

David, the successor of his brother Alexander I, was reigning, the composition is to be placed between

the year 1124 and 1153.

b. We have corrected

the text shown by Jamieson here and there; namely when the grammatical faults

were both very open and altogether disturbed the sense: but,

that the text might also have its integrity of whatever sort, the words less correct according to us

we have added either in the margin or in the Annotations: for we do not have

more exemplars of the text according to which we could give a more accurate edition.

c. In

the Preliminary Commentary we have already shown that Constantine, not indeed the grandson

but the son of Constantine the Great, died in the year 340; and so that what is placed in the year 345

concerning an expedition against Patras is fabulous.

d. And

this too plainly smacks of fable; if Christian emperors had wished to take such vengeance,

no city would have remained entire in the whole Roman empire.

to Rome, and hence to Constantinople, no

monument teaches us: nay, the histories of the translations

of SS. Andrew, Luke and Timothy show the contrary; since, no mention being made of a Roman stop,

they hint that the bodies were carried across by the straight way from Patras to Constantinople. From this error of our writer I would think has flowed what he narrates a little below of the plundering of the island of the Tiber and of Colosium: for

I find no other Tiber island than that which is in the very centre of the city

of Rome; and I suspect Colossium is placed here for the Colosseum. Although

those in charge of the translation could have touched Colossae, a city of Phrygia, between Patras and Constantinople.

g. That Hungus,

king of the Picts, held his reign in the ninth century we have already often said,

and at the same time indicated at num. 29 who probably was the Athelstan over

whom Hungus won the notable victory

h. There is a double

river Tyne, one in England, whose mouth divides the county of Northumberland

from that of Durham: the other in Scotland, of which our writer treats,

washes the town of Haddington: and we saw in the Preliminary Commentary, num.

29, that Athelstanford is distant two English miles from Haddington Camden, Britan., vol. III, p. 303.

i. In

this whole number various names of places occur unknown to us, and,

books treating of ancient Scotland being lacking, we cannot

explain them fully. Jamieson, however, says that there is today

The church of Kylrimont was truly founded by Ungust II, king of the Picts, about

the year 825, as is plain from Wyntoun and others. Perhaps Regulus was

contemporary with him. These things fully agree with the opinion which we set forth in the Preliminary Commentary, num. 40, about the time at which St. Regulus came into

Scotland. Now the Wintonus here cited is Andrew Wyntoun, writer of a Scottish Chronicle

composed in verse, which is said to shed great light on Scottish history Watt, Biblioth. Brit., under Wynton. For the rest,

in Northern England the name of St. Andrew was already celebrated, since we see

shown in the Acts of St. Acca, bishop, at the 20th day of October [Richard of Hexham, de Statu Eccles. Hagustald., in Twysden, scriptt. Aug., vol. I, p. 290].

p. This prayer Alleluia seems here to indicate an acceptance and thanksgiving made by St. Regulus, in which sense it does not occur in Du Cange's Glossary, although under Alleluia it is said sometimes to be a war-cry.

q. To offer

of some land from which the turf was taken. Cespes also sometimes, in

low Latinity, signifies a country estate. Cf. Du Cange, Glossar., under Cespes.

r. This St. Aneglas we find in no Martyrology that we could obtain; nor did our forebears leave anything about a Saint of this name.

s. I suspect Damian to be the same who a little below is numbered among the companions of St. Regulus, and who today has been placed by us among those to be passed over, because beyond what is said here nothing has become known of him.

t. St.

Brigid, if she is the Irish one, is illustrated by a Commentary at the day of her cult, the 1st

of February, and is related to have been buried at Down. But since St. Brigid

also obtained a tomb at Abernethy, it seems that she is another, who as a girl was brought up together with

the boy Cuthbert by St. Columba, bishop of Dunkeld, and so could scarcely have been born before the year of Christ 640. Cf. Jamieson Account, p. 110 and Ussher Antiq., p. 372.

v. We have treated briefly of St. Muren, daughter of King Hungus, at num. 4 and 46 of the Preliminary Commentary.

w. Migdele is today Meigle.

x. The extinction of the Pictish kingdom through the victory of Kenneth II, king of the Scots, is to be placed at about the year 850 Ibid., p. 374.

y. Some, says Jamieson Account, p. 34, interpret

this place as though at that time, when the writer lived, thirteen hereditary generations

had preceded: but he himself judges that another interpretation is

to be adopted, namely that there were thirteen men in the church of St. Andrew who

succeeded their fathers by carnal succession, since the several

Colleges of the Culdees consisted of twelve men under a provost. There remains

meanwhile unmoved the reproach of our writer, when he deplores the corruption of the Culdees of his

time and their degeneration from the primitive spirit. A similar

state of Ireland St. Bernard bewails in the Life of St. Malachy, ch. X Bern. Opp., vol. II, p. 673, Paris ed. 1719: A most evil custom, he says, had grown up through the diabolical ambition of certain powerful men, that the holy see (of Armagh)

should be obtained by hereditary succession. For they would not suffer any to be bishops

except those who were of their tribe and family. Nor had the accursed

succession proceeded but a little way, fifteen generations having already run their course in this malice.

And so far had the evil and adulterous generation established for itself a depraved right,

nay, an injury to be punished by every death, that even if at times

clerics of that blood had been lacking, bishops never were. Finally, already

eight before Celsus had been married men and without Orders, yet lettered.

Thence all that dissolution of ecclesiastical discipline throughout all Ireland of which we spoke above,

the enervation of censure, the emptying of religion:

thence everywhere, in place of Christian gentleness, savage

barbarism brought in, nay, a certain paganism introduced under the Christian

name. Into these same times fall the severe prohibitions

of the Pontiffs and Councils concerning the Orders and promotions of the sons

of priests. Cf. this title 1. 17 in the Decretals: how deservedly!

z. In the whole of § II of the Preliminary Commentary we treated of the Culdees.

aa. Under

David I, king of Scotland, canons regular were introduced into the church

of St. Andrew in place of the Culdees. Of which thing there exists a charter of Robert, bishop

of St Andrews, who calls himself simply bishop of the Scots Jamieson, Account, .400, in

which he says that it does not suffice to enlarge the church by a heap of stones, unless

he procures to unite canons as living stones in the said building; wherefore he established canons there to serve God, under the canonical rule of Blessed Father Augustine, over whom, taking Robert into a share of his labour, he sets him as prior. He then assigns various estates and possessions,

with the counsel and at the same time the grant of the most pious King David; and also of his

son Henry, earl and king designate; and with the counsel of the bishops, abbots,

earls and chief men and faithful… This page of donation Robert the bishop

confirms by episcopal authority, and, for the memory and

reverence of the Lord's cross, seals it with an impression, and seals it with the

testimony of his seal in confirmation, in the year of the Lord's incarnation 1144. About the same time King David, by a certain charter,

grants to the prior and canons of St. Andrew the Apostle that they may receive the Keledei

of Kilrimunt as canons with them, with all their possessions

and revenues, if they wish to become canons; and if they do not wish

to become canons, those who now live may have and hold their possessions in

their lifetime, and after their death as many canons

of the church of St. Andrew be instituted in their place as there are Keledei, and all their lands and alms

which they have be converted to the use of the canons of the aforesaid church

in perpetual, free and quit alms. But these letters and

institutions do not seem to have abrogated the college of Culdees of St Andrews;

for there were still Culdees at St Andrews in the years 1240, 1250 and 1309 Ibid., p. 282, 290.

bb. Alexander I occupied the Scottish throne from the year 1107 to 1124, the predecessor of David I.

cc. These

last words show that our History was written in the lifetime of David I, who

reigned from the year 1124 to 1153. Cf. Annotation a.

dd. What the writer relates of the royal gift seems worthy of remark: it was namely an Arab horse and Turkish arms. Since Alexander I reigned in Scotland only up to the year 1124,

it is plain that this

donation was distant only twenty years from the capture of Jerusalem, and so

that the use of things brought from the East was propagated in a very short time.

ee. The church

of Scone, in the county of Perth, is said to have been founded by Alexander I in the year

1114; the house and church were destroyed to the ground in 1559, at the instigation of John Knox

the apostate, by the Calvinist mob, although the nobles strove

to preserve the temple in repair Gough, Britann., vol. III, p. 397. There was

there a stone, translated thither by King Kenneth, on which the kings of Scotland

were enthroned, and which was afterwards laid up at Westminster near London

Ibid., p. 394. Cf. Carlisle, Top. Dict., under Scone. About this stone, enclosed in a wooden chair, are found these verses, indicating the connexion between this stone and the coronation of the kings:

Unless fate deceive, wherever the Scots shall find

This stone placed, there they are bound to reign.

ff. The most ancient name of the Scottish region, between the rivers Dee and Humber Ibid., p. 282.

gg. Thurstan,

successor of Thomas the Younger in the archiepiscopal see of York, had a great

controversy with Ralph, archbishop of Canterbury, because

he refused to make profession to Canterbury as to the primate, from which he was freed

by Pope Callixtus II. His principal deeds are related by Thomas Stubbs in the Acts of the Pontiffs of York Twysden, Scriptt., vol. II, col. 1713 and following. It

is to be noted, however, that Robert, bishop of St Andrews, is not numbered

among the prelates consecrated by Thurstan, who are three, namely

Geoffrey of Lindisfarne, Adelwold of Carlisle and Gilaldanus of Candida Casa; Robert was probably omitted for this reason, because, like the others, he did not give his written profession Ibid., col. 1720. For besides the authority of our contemporary historian, who affirms it, there exists a charter of Thurstan Anglia Sacr., vol. II, p. 237, saying

that he had consecrated without profession and obedience, for the love of God and of the king

of Scotland, the venerable David, Robert, bishop of St Andrews, saving the claim

of the Church of York and the right of the Church of St Andrews. Which formulas

agree exactly with the words of our historian. This consecration of Robert

took place, on the testimony of the continuator of the Chronicle of Worcester, in the year 1128.

hh. We saw in the preceding annotation that this Adelwold of Carlisle was consecrated by Thurstan, archbishop of York.

ii. Missalii are the same as go-betweens, who treat business by the living voice, since this word is here opposed to written letters. It is lacking in Du Cange.

kk. Two Saints of this name occur in our Acts, namely under the 5th day of August St. Oswald, king and Martyr in England, of the 7th century Act. SS., vol. II of August, p. 94, and under the 29th day of February St. Oswald, from bishop of Worcester archbishop of York, in the year 992 Ibid., vol. III of February, p. 752. Of which Saint it treats here is unknown to me.

ll. This Henry, although king designate, did not succeed his father, inasmuch as he died first in the year 1152: he left a son, Malcolm IV, who in the year 1153, David his grandfather having died, entered upon the inheritance.

mm. Compare what is narrated at num. 10.

* read deposuerunt

* read Ardchinechum

* amicitiarom

* mulieris

* ablata?

* possent?

* præsumens?

* cur?

* auferretur?

* in?