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HOW

ST ANDREW

CAME TO

SCOTLAND

BY

ANON.

EDINBURGH
TURNBULL & SPEARS, 16 THISTLE STREET

TO

JOHN MACGREGOR, W.S.

Dear Macgregor

The folloiving is as I understand it !
Yours

Anon.

August 1 917

' —no.

HOW ST ANDREW
CAME TO SCOTLAND

BY

"ANON."

EDINBURGH: TURNBULL & SPEARS

AND ALL BOOKSELLERS

Crown 8vo. 96 pages. Is. net

In the beginning of the fifth century there was in
Britain a Christian Church — the Pelagian. Two
Bishops were sent to Britain to convert the Pelagian
Church to conformity with the Roman Church. Lupus,
one of them, came in contact with the Picts and Scots.
The story speaks of the incident as a " defeat " of the
northern armies, caused by the Lupus party, composed
of southern Britains, crying " Hallelujah." Lupus was
a priest, and the " defeat " was probably a success of
his mission against the Pelagian Church, The Picts
inhabited the south of modern Scotland. The Pentland
(Pictland) Hills are of themselves a record of this. At
the foot of the Pentlands, fourteen miles from Edin-
burgh, is the village of Carlops, on the Biggar Road.
Carlops we translate as " Lupus seat." Lupus means
" wolf" ; Faolan is the Gaelic for a wolf. Dedications
to a Faolan stretch from Fife to Argyleshire, and clans
are called from one so named, e.g. Cleland, Maclellan,
etc. Douglas = Cuglas = grey dog, is another descrip-
tion of a wolf, as in the name Linlithgow, meaning

the pool of the grey (Hath, Gaelic, " grey ") dog. There
was thus a widespread reverence for Fillan, and his
church can have been no other than that which was
called the Culdee Church. If our suggestion of the
identity of Lupus and Fillan is right, the Culdee
Church was a survival of the Lupus " defeat " of the
Pelagian Ficts and Scots. There is a Pictish name,
Oengus (Angus), applied to Forfarshire. A certain Rule
is said to have brought to Scotland relics of St Andrew,
and to have made a disciple of a Pictish king, Angus,
at a place called Kilrimont, now the city of St Andrews.

The Scots, with whom were joined the Picts, were
supposed to be Scythians. St Andrew was the patron
saint of the Scythians (he is considered the patron
saint of Russia now), and thus the Scots and Scythians
were brought under one "rule" influenced from Canter-
bury ; and St Andrews became the archbishopric of
Scotland, an archbishopric claimed by Canterbury.
The older Culdee Church, which was not an episcopal
church, apparently moved its saintly relics to Scone.
They were there preserved till about the time of
Edward I. of England, who carried off what is now
known as the coronation stone.

We have tried to demonstrate the steps by which
we reach the conclusion that the old Culdee Church
was the British Church previous to the ascendency of
Rome, that the Gaelic Fillan is the Gallican Lupus,
and that the widespread influence of his name, evident
from Fife to Ulster, connotes a localisation of the old
Pelagian "heresy." The coronation stone and its bell
and crosier, the Scottish regalia, were those of the
Culdee Fillan-Lupus.

HOW ST ANDREW CAME
TO SCOTLAND

In the year 429 a Synod of GalHcan bishops
ordained St Germanus and St Lupus to go into
Britain to oppose the Pelagian heresy — Pelagius
having died in 420. Pelagius' heresy seems to
have had, at least for one of its tenets, multiple
marriage. As Celestius his companion when in
Rome was said to have been " gorged with Scottish
porridge," they evidently came from those northern
regions notable for their darkness, the long dark-
ness of winter, where was practised what St Jerome
(340-420) speaks of as the immoral Scottish and
Attacotish rite : the Scots, according to him {i.e.
Jerome), not having wives peculiar to each, but as
if they had chosen the policy of Plato practised
what is euphemistically called free love. What we
have received of this journey into Britain relates
almost entirely to the doings of Germanus, but
speaks of him as if throughout accompanied by
Lupus, and informs us they were very active,

3

HOW ST ANDREW

quickly filling Britain with their fame, their preach-
ing, and their miracles. Southern Britain during
their visit was attacked by the united forces of the
Saxons and Picts, and our holy men being with
the British as distinguished from the Picts and
Scots from the North, by repeating Hallelujah
loudly three times so frightened the enemy that
they were taken with panic, flung down their arms,
and retired to their own district. Germanus and
Lupus having accomplished their mission returned
to their own dioceses in Gaul. The result of their
journey is said to have been that they effectually
confuted the heretics and brought back the people
to the way of truth. Lupus' sanctity was so great
that he was said by another prelate of that age to
be the " father of fathers " and " bishop of bishops."
We have no further notice of his being in Britain,
though Germanus subsequently returned. Lupus,
thus brought in contact with the Picts, was born
at Toul in Lorraine, a district originally including
modern Holland and Belgium, and though Lor-
raine is said to have received its name from the
Emperor Lothair I., to whom it was allotted in
843, this derivation seems doubtful.

We must remember that Ninyas by birth a

CAME TO SCOTLAND

Briton, educated at Rome, who died about the
year 432 and had been a pupil of St Martin of
Tours, according to the tradition of Bede had built
the Church of Whithorn in Galloway, and from
there had Christianized all the Picts on the south
side of the mountains, which in the usual accepta-
tion of the term must mean what we now call the
Grampians, more anciently "the backbone of Alba."
According to the dates given in these traditions
the converter of the Picts was still alive when
Lupus reconverted them on his mission into
Britain. Lupus' object, however, was a special
one directed against the doctrines in favour with
Pelagius, doctrines which had caused St Jerome to
explain that he did not condemn double marriages.
If tradition has any value, we may accept it as
well founded that Pictish descent was counted
through the female, and, as the same tradition tells
us that the Picts having no wives when they came
to this country were then given settlements and
native women ; whatever the literal facts may have
been we see that our earliest notices of the sexes
among them ascribe to them the continuance, in
some degree at any rate, of the predominance of
the female. If the shouting of Hallelujah was a

HOW ST ANDREW

fact at the meeting of Germanus and Lupus with
the Saxons and Picts and occurred at all, we sug-
gest, judging from what happens at a revival
meeting, it took place as a sort of general acknow-
ledgment of the acceptance of the views of the new
preachers, and thus a victory was gained for the
anti- Pelagians, and the Picts and Saxons retired
to their own homes.

Is there any evidence left in Southern Scotland
of a possible visit of St Lupus ? About 14 miles
south of Edinburgh on the West Linton-Biggar
road is a peculiar upstanding plug of igneous rock
with a little village at its foot known as Carlops.
A rock of somewhat the same formation in the
West country is called " the pulpit " ; and with this
information before us we look for the possible
derivation of the name, the translation given when
asked for being of the purely fanciful sort, " Carle
loups," as if some fellow had jumped from the top
of the rock. Car is a common factor in Celtic
names, and in Welsh is translated a " fort " ; and
cathair in Irish a " city," a " court," a " mansion " ;
and the same word in Scotch Gaelic a " chair,"
" bench," " seat " ; and cathair- easbuig is, a cathedral
and cathair-iontchair was the Gaelic used for a

CAME TO SCOTLAND

sedan chair. Car, then, we accept as the first part
of Carlops with the meaning of " seat/' and the
lops we accept as the name Lupus, Cathair-Lupus
being Lupus' seat or pulpit. In the near neigh-
bourhood, now occupied by New Hall House, was
a religious foundation to whom consecrated in-
formation seems entirely wanting, but the site of
its hospitium, the Spital on Spital Hill as it
is called, is still the residence of a farmer, and
the Monks Burn runs into the Esk close to New
Hall House, showing that we have to do with an
ancient monastery, which we suggest was probably
an ancient foundation, perhaps only traditionally
connected with Lupus, tradition being maintained
by the Carlops rock. Stone seats of saints are
fairly common.

We have seen that according to Bede the Saxons
were among the converted at the Hallelujah
victory, though Hengist is supposed to have
invaded Britain in 454. If Bede is right we
have evidence of the presence of Saxons before
Hengist's day, and it does in fact seem probable
that the Jutes had before this been settling on our
east coast, and driving west and north those living
about the wall from Forth to Clyde, subsequently

8 HOW ST ANDREW

called Cumbrians and Men of Fortrenn. Agricola
occupied this district we know, not only on the
authority of Tacitus ; but the remains of Roman
camps from Delvine on the Tay through to the
Moss of Crinan, lately examined, make it perfectly
clear that a foreig'n occupation from the Tay valley
to Lome had existed before the time of which we
speak. As the Northumbrian Kingdom spread
itself along the shores of Lothian, what was styled
" the retinue of the wall," i.e. the organized
defenders of the dyke between Forth and Clyde
found a resting-place in North Wales, and tradition
makes it clear that others of them passed into the
country partly settled from Agricola's day, who
there found a race descended from native women,
consequently more or less allied to themselves,
genealogically their fathers being men remaining
from the previous Roman invasions : a very mixed
lot no doubt but with probably more traditional
civilization than the more northerly and more
purely Celtic inhabitants of Scotland. These latter
were the Scots. We must remember that accord-
ing to the ideas of the Roman geographers the
north coast of Ireland and the west coast of Alba
lay along nearly the same parallel of longitude,

CAME TO SCOTLAND

and were the extreme parts of the world towards
the North, and therefore those living there were
on that part of the world " pertaining to darkness "
(Greek) (tx&V/o; ; 6/ skStwi those procreated secretly
and in darkness. The Picts were, according to
our local tradition, descendants of foreign fathers
(Roman soldiers ? etc.) and native women, becom-
ing the " Men of Fortrenn " (Firu Fortrenn) from
whom Southern Perthshire and the parts adjoin-
ing received a name " Fortrenn." They were
navigators as well as fighters, as they are credited
so comparatively lately as A.D. 734 with having
sent a fleet to Ireland. These Fortrenn men,
whose name betokens " great brave " were also
" fierce ones." In the eulogy of St Columba,
Dalian the writer says, Columba " subdued to
benediction the fierce ones who dwelt with Tay's
High King," but the Yellow Book of Lecan
explains the " fierce ones " as " thrice nine druids
whose blessings and cursings were equally effec-
tive." Tay is described as being in the Pictish
district of Scotland. It is a little curious ascribing
the ferocity of the tribes of Tay to druids, certainly
suggesting a religious element being prominent in
the locality.

10 HOW ST ANDREW

The name Fortrenn seems to have left no traces
behind it unless it be in the name Forfar applied
to what was a Pictish district meaning the " great
men" vior, v/ior = great, fear, plural Jir=a. man,
men ; the great men, big men, and as in the case
of Fortrenn subsequently applied to the district
in which they lived. M has the same sound as
in English but when aspirated as it is called, that
is, written with an h after it, it has the sound of
V ox f. The adjective generally follows its subject,
but we have the principal men of these districts
called in the old language Mormaers where the
adjective mor precedes, but the more modern way of
writing the name is Maor Mor, where the adjective
as in ordinary Gaelic procedure follows its subject.

On the opposite side of Perthshire from Forfar,
included, in fact, in Perthshire and if not a part of
Fortrenn immediately to the south of it, is the
district called Menteith. If taken in its obvious
meaning the " Men of Teith," i.e. of the river Teith,
which divides that district from the rest of the
county, we have a Saxon district name, called by
the term originally applied to the men who
inhabited it, as we have seen in the case of the
Gaelic Fortrenn.

CAME TO SCOTLAND II

Going further north the next of these ancient
districts to that of Fortrenn is Athole, of which
we generally speak of the inhabitants as the " Men
of Athol." The history of these men is evidently
connected with the name Athol, and looking at
the derivations of the other localities mentioned
Athol must be called for some reason peculiar to
its inhabitants.

Fodhla, a heathen goddess ; atk, a ford ; ath-
fodhla with aspirated f, which therefore would be
quiescent, Athole, The goddess is a pure philo-
logical invention.

About the year 975 King Edgar, who was then,
according to Florence of Worcester, king of the
English, appointed Adulf Earl over the Northum-
brians from the Tees to the Myrcforth. In one
MS. of the Saxon Chronicle the reading for this
place is Myreforth. The Norse Sagas call the
Firth of Forth " Myrkvafiord," and Myrcfirth would
be its exact equivalent. Norse, vadill, vodill, a
shallow water, a place where fiords can be passed
on horseback, appearing in local Norse names.
" vodla-thing." Bodotria itself, the old Latin for
the Firth, seems compounded of Anglo Saxon vad^
a ford, and drygen, to dry ; and this survived

12 HOW ST ANDREW

during the Anglo-Saxon occupation of the district
at the head of the Firth of Forth, called by them
Fothric. Faodhail is Gaelic for a hollow in sand
retaining water after the egress of the tide, and
forms a part of the name of the island between
South Uist and North Uist ; as we write it now-
a-days Benbecula, being separated from South
Uist by a narrow channel which is nearly dry at
low water, Beinnfaodhaile, also Beinnebhakla.

In 934 Constantin, king of the Scots, was driven
by Ethelstan across the " Vadum Scotorum," the
Forth, who crossed the river after them and com-
pelled Constantin to surrender. The Forth is also
called the Scot Water. Looking at the Myrkva-
fiord and Myrefirth we find the Lowland Scotch
mirk, myrk meaning dark ; the Saxon inyrce having
the same meaning, and to myrk is to darken or
make dark. The Forth in its higher reaches is
shallow along the shore, and one can wade a long
distance on a muddy bottom towards its centre in
certain conditions of the tide, even so far down the
Forth as Blackness. Whatever the exact locality
of this, Vadum, ath or ford, it is simple to under-
stand how the passage of any body of troops would
obscure it. The Myreford then, historically, was

CAME TO SCOTLAND I3

on the Forth, and we are forced to the conclusion
that the men of Athole were those who had been
driven north at some time from their position at
the head of that estuary. The name " Forth "
means " the road " (Welsh Jffordd — passage) and
alludes to the road accompanying the wall built
from Forth to Clyde called " Gual."

We have thus given appellations of a Celtic deri-
vation of the districts in occupation by northern
Picts, viz., the " great bold " (men), the "great
men," and the " men of the Myreford."

Let us now speak of the most notorious Scottish
relic. In Langtoft's Chronicle, compiled about the
year i 300, speaking of Edward's invasion of Scot-
land in 1296, he says :

" Thair kings Scet of Scone
Es driven ovir doune
To London i led.
In town herd I telle
The baghel and the Belle
Ren filched and fled."

This king's seat being a prominent object in
Westminster Cathedral, and perhaps the most
interesting property, to speak theatrically, at a
British Coronation, has received a great amount of
attention and caused considerable speculation. A

14 HOW ST ANDREW

thoroughly skilled Scottish geologist on examining
it pronounced it sandstone, freestone, common in
the neighbourhood of Scone itself.

Scone is apparently called from its being the
tabernacle in which the relics mentioned by Lang-
toft were kept, (ry.r,v7i a booth, house, temple.

We now may look for the bell and crozier.
First let us remember that there is a well-kown
Gaelic saying commemorating the bell of Scone,
which says : " As says the bell of Scone, what
does not belong to you touch it not."

In 1798, in Glendochart, in West Perthshire,
was a bell called of St Fillan which was carried off
by an Englishman and taken south, but subse-
quently returned to Scotland, and is now in the
Museum of Antiquities in Edinburgh.

In Strathfillan itself was preserved a crozier
known as the Coigreach, meaning "stranger,"
which on examination was proved to contain what
seemed a much simpler and, of course, presumably,
considerably older crozier head, which explains
quite satisfactorily the meaning of the name at-
tached. The crozier of St Fillan, the " Coigreach "
as the double crozier was called, was appropriately
enough in the hands of a hereditary keeper called

CAME TO SCOTLAND 15

Dewar, the Gaelic word for a wanderer, also a
stranger, a pilgrim.

We have located St Lupus in Lothian at
Carlops, where we find him under the name b)^
which he was known on the Continent. Lupus,
of course, means a wolf, and in Gaelic a wolf is
faol,faolchu, the older form of which wa.s/de/ and
fael-chu. The diminutive an added to' a word is a
sign of affection, therefore /^(?/<3;« would be "little
wolf" or "dear wolf," and in the older writing
faelan. This, then, is the meaning of the name
Fillan applied to the Saint. St Lupus, then, and
St Fillan have grammatically the same meaning.
Masculine nouns in the genitive are aspirated-
which in practice causes the fh of Fillan to be
silent in compound words. FaolcJm means wild
dog, i.e. wolf, and the wolf is also called liathchu,
grey dog. Now we know that the Saxon
Northumbria extended to the Forth, even at
times passing beyond it, the Saxon influence
shading off from the district they called Fothrik
at the head of the Firth, on a line roughly to be
drawn from the west extremity of the Forth to a
little east of the Solway Firth, the district in-
habited by the Strathclyde Britons, anciently a

B

l6 HOW ST ANDREW

part of Cumbria, including Picts, who inhabited
Galloway, and where Gaelic is said to have been
spoken till comparatively recently, large numbers
of Gaelic names remaining there ; and, indeed, we
do not need to go further than Linlithgow, our
modern way of speaking of the " Pool of the
Grey Dog," " linn an Hath chuP

From Carlops, Lupus' seat in Saxon Northum-
bria, about twenty-five miles directly west as the
crow flies, in the Parish of Bothwell, on a rock
with a cave overhanging the South Calder Burn,
is Cleland, the patrimony of the Clelands of
Cleland, who tradition says were the foresters of
the Earls of Douglas. The name Douglas, if we
take the modern spelling lightly, and compare it
with the ancient British names given in Gildas,
we come to the conclusion that it should
commence with a C, making Cuglas, i.e. the
grey dog. The name Cleland, extended in
Gaelic, is Mac-Gille Fhillan. Remembering what
we have said as to the silencing of /// in
the genitive of masculine nouns, that gille in
combination in the modern spelling of names
often leaves nothing but the / sound, and that
Mac -son in the genitive is Mic contracted to ic ;

CAME TO SCOTLAND 17

put these together you have ic-l-aelan, " Cleland,"
the son of the servant of the wolf, or, as they say
sometimes in GaeHc, the grey dog. We do not
believe that the property of the Clelands gave
them their name, as is stated in the " Origines
Parochiales." Notice the rock and the cave at
Cleland House, as we had the rock at Carlops,
which we translate " the chair of Lupus."

Casting our eye on the map another twenty-five
miles west, with a slight tendency to the north, in
Strathgryfe, in Renfrew, in the deanery of Both-
well, hinting at some connection with the name
of the Clelands, was the Parish of Kilallan,
Killillan, Kilellan, i.e. the church of Fillan. An
authority for this derivation was the old church
bell recording the name of the Saint to whom the
church was dedicated, and who was considered
the tutelar saint of the parish. Chalmers tells us,
*' In the vicinity of the church there is a large
stone with a hollow in the middle still called
Saint Fillan's seat, and near to that St Fillan's
well, formerly in great repute for curative virtues."
" St Fillan's Fair is still held annually in this
place in January " (St Fillan's commemoration
day was 9th January). In Bagimont's Roll the

HOW ST ANDREW

"vicarage of Kilallan " was taxed £2^ 13s. 46.
In Strathfillan, again, near the holy pool, were
the ruins of St Fillan's Chapel, in a corner of
which was the rock bed of St Fillan, to which the
insane were tied during the night.

If we now proceed north-west, about four miles
directly north of the river Earn, and ten miles
directly west of Perth, are the remains of Inch-
affray Abbey, in what is now the Parish of Mad-
derty. In Gaelic, Madadh is a dog, niadadh alluidk
is a wolf, a wild dog ; ty = house. The connection
of Inchaffray and St Fillan we will return to.

Proceeding straight west up the river Earn, at the
end of the loch of the same name, we come to what
is now called St Fillans, in the near neighbour-
hood of which was Rath Erann, otherwise Dun-
durn, which Skene tells us was the principal
stronghold of the men of Fortrenn. The Saint
Fillan, .specially mentioned in connection with
Dundurn, has the epithet atn lobhar, translatable
either as am, the lobhar leper, or am a negative
and lobhar, modern labhair speaking, therefore
not speaking, mute. Now it is interesting that
the Felire of Aengus speaks of this Fillan as
the " splendid mute," while in Sweden the wolf is

CAME TO SCOTLAND 19

called " the silent." We quote this because that
qualification may have struck others as well as
the Swedes. Colgan, the Irish hagiologist, calls
this Fillan, however, " Leprosus."

North-west from St Fillans is Killin at the west
end of Loch Tay, said to have been the principal
seat of the worship of St Fillan. Killin is at the
mouth of Glendochart, which again after we pass
Loch Dochart is prolonged by Strathfillan. The
name Killin we take to mean White Kirk — " in "
—find^ white — but whatever its connection with
Fillan, the first " armed " native mentioned in con-
nection with it, the date is comparatively recent?
was Macgillechrist — present day Macgilchrist —
son of Christ's servant.

Killin was so called probably from having been,
as it was, a settlement of Carthusians, the " white
friars " from Perth.

Let us consider the connection of these places
from a Church point of view.

Gilbert of Strathearn founded in 1200 the
Abbacy of Inchaffray, bringing from Scone the
Canons necessary for its foundation. It was the
Abbot of Inchaffray who was the principal church-
man present with the Bruce at Bannockburn, and

20 HOW ST ANDREW

the saintly relic upon which Bruce relied was the
arm-bone of St Fillan, and in gratitude for the
assistance given him Bruce founded a priory in
StrathfiUan. Scone was the locality of the Coro-
nation Stone ; at Inchaffray we conclude was the
arm-bone relic, and in Glendochart and Strath-
fiUan were Fillan's crosier and Fillan's bell. What
we are told of the arm-bone puts it in the posses-
sion of some priest who had charge of it, and it is
not immediately connected with the Abbot him-
self. Boece tells us Bruce had its silver case in
his tent, of course supposing that it contained the
relic. The case, however, to use Bellenden's
translation, " chakkit to suddanlie," the noise of
which closure called the attention of the priest in
charge who had left the bone elsewhere for safety.
He then examined and found the bone in the case ;
doubtless it was after the relic had introduced
itself that the lid of the case " chakkit." To
" chack " is Scottish for the clacking noise made
by the check when the quantity of yarn required
for a cut has been wound on a reel.

There are a number of Fillans mentioned in
tradition. There were nineteen of them accord-
ing to Colgan, but two have been differentiated in

CAME TO SCOTLAND 21

Scottish story, the southern settlements being
ascribed to the one, the northern ones with which we
are now dealing being ascribed to the other. We
look upon this as an excogitated difference, we
consider them one and the same, and the particu-
lars we are told of them, as for instance, the names
of their fathers and mothers, as monkish inven-
tions. Thus we hear of Fillan's father being
Feriach ; fer is fir " man," and riach is riabhag
" the grey one," z'.e. wolf, grizzled, the grizzled one.
His mother was Kentigerna, Ken, ceann (Gael)
" head " ; tighern — " lord " ; a chief, a king, a
prince : but as he had a father a wolf, a female
termination makes a princess of this head prince.
Has this not a distinct suggestion of the crowning
place. Scone, of the chief ruler in Pictish Scot-
land, and according to Pictish tradition where
nobility was reckoned through the female, natur-
ally it would be a princess and not a prince who
would give the son a right to royal precedence.

The patron saint of Glasgow is well known as
Kentigern, but he has another name, Mungo,
applied it is said to him by St Servanus, who
used to call him " in the language of his country,
Munghu, which in Latin means Karissimus

22 HOW ST ANDREW

Amicus." Compare Munghu and the Gaelic
spelling of Glasgow, Glasghu. Glasghu un-
doubtedly may be translated " grey dog." Munghu,
if we connect it with the Gaelic, Irish, and Scottish
muin, teach, instruct, the word is formed " the
instructing dog." St Mundus is a name evidently
connected with the same verb of instruction, and
we are told that Fillan succeeded St Mundus of
Kilmun, of whom he was a disciple, as abbot of
his monastery there. As a disciple and follower
then of a pre-existing Mundus, Mund-cu, Mund's
dog, describes him fairly well. There is no forcing
of a derivation in this case. We refer also to
the name of Cuchullin, the " dog of Culan." Culan,
evidently an invented personage, we hold to mean
" son of Fillan," often spelled Fullan, Cuchullin,
i.e. dog of son of Fullan. The dog, we know, has
been called man's greatest friend. There is no
Gaelic word mun with an affectionate meaning,
but, of course, there is a Latin one meaning
" clean," in ecclesiastical Latin " morally pure,"
free from sin, certainly a cause of great affection
by a Christian teacher for his pupil.

Fillan betook himself to an uncle Conganus at
a place named Siaracht in Glendochart. Con-

CAME TO SCOTLAND 23

ganus ? cu genitive plural co7i dogs — conan, a
snarling, mischievous character in Scottish Ossianic
stories. Conari = " doggies." Conan is a river
name in Ross-shire.

In the Pictish Chronicle, composed about the
tenth century, the Picts are credited with being
the descendants of a certain Cruithne, who had
seven sons. The names given to these are those
of districts in what we now call Scotland, in older
days Alba ; Fife, Athole, Fortrenn, already men-
tioned, etc., and one to which we now allude for
the first time, Circinn. The spellings vary con-
siderably. Athole appears as Fotla ; Fife as Fib ;
and Circinn also as Cirig. Where the Gael write
cu for " dog," the Welsh use «', forming the plural
ciun with the Welsh w^ which has the sound of 00
in good ; the Gaelic plural corresponding, is cona^
coin. Circinn we translate as ci-air-cinn, dog-
headed ; while the other name Cirig, as appro-
priate to the governor of such people, ci-rig,
dog-king. The king, called Ciricius or Grig of
the Pictish Chronicle, is evidence of an early
cultus of some sort of some such name as that of
Saint Cyricus or Cyr, and the name Ecclesgreg
points to the same thing. There was a Christin

24 HOW ST ANDREW

Mack£^ri£; a tenant of the Prior of St Andrews,
before 1 1 44 ; and Mal^rz^, Prior of the Culdees
of Muthill, in 12 14. Saint Fillan, the mute, has
for his day the 20th of June ; Ciricus day is the
1 6th June ; and the solstice is given in the same
authority, the Calendar of Aengus, as the 21st
June, rightly enough ; and from about that period
may be said to have commenced the ancient dog
days. From these facts we conclude that there
was some connection recognized between this dog-
king and Fillan. As the name Forfar does not
occur in these traditional histories, Circinn as a
district close to what was spoken of as Fortrenn
must have included this Plain of the Dog-heads,
a frequent designation of it being Magh Circinn,
Magh meaning "plain." In the Irish story of
Conghal Clairinghneach, a king of Ulster, Anad-
hal, son of the king of the Concheanns, and his
Concheanns, having heard that Conghal had made
a banding with the son of the king of Alban, also
made such a banding. The tale speaks of the
land of the Concheanns but does not say where
it was, but the connection with Alban, Scotland,
is sufficiently clear. Concheanns means " dog-
heads," and we can have no doubt the name was

CAME TO SCOTLAND 25

used in allusion to Magh Circinn. Now for a
fact to identify locality. In Stewart's " Sculp-
tured Stones of Scotland," plate cxxxviii., is
preserved a figure, clothed with the leine (shirt)
with a dog's-head carrying a double crosier — not
double in the sense of one being inside the other
like St Fillan's. The stone on which the figure
was cut was found at Strathmartin in Forfarshire,
or, as they say, Angus. This stone has, unfor-
tunately, since been destroyed, but there is not
the slightest doubt of its appearance and its
locality, and the dog's mask — we suppose it was
such — upon the figure. Here, then, we would
place the locality of Fillan's uncle, Conganus.
The use of ci in Cirig and Circinn seems a trace
of an approximation at any rate to the Welsh
dialect of the so-called Picts.

The place to which Fillan is said, in the
Breviary of Aberdeen, to have gone to his uncle,
was Siaracht in " Glendeochquhy," and it is a
natural conclusion that this glen is that of the
Dochart, which runs into Loch Tay and is a
continuation of Strathfillan. Siaracht has left no
trace of its name in the locality, but siar is the
Gaelic for " the west," and Siaracht would there-

26 HOW ST ANDREW

fore be westward, undoubtedly pointing out his
move to Strathfillan, which lies to the west of the
district where was found the dog-headed sculp-
tured figure. If this supposition is correct, it is
no use looking for an exact locality " siaracht."
Siaracht would also be the direction he (if there
had been a man " Fillan ") took if he went to
what was northern Argyle, and is now Ross- shire,
to Loch Alsh, where he is commemorated along
with Congan in the churches of Kilkoan and
Killellan, the former being a quite normal pro-
nunciation for Kill-Congan, as the latter of Kill
i^^ellan.

On the line west from Strathfillan we come
to the country of the MacGregors — a name the
derivation of which we suggested is Groegwr :
Latin, Graecor = Greeks — persons living after the
manner of the Greeks.^ In 1630 the Lords of
Council granted a commission to the Earl of
Monteith and other nobles and prominent men to
call together the lieges and pursue with fire and
sword certain lymmars of the Clan Gregour,
several of whom are styled M'Coull, and in
Glenurchy, till quite recently, there were four or

' See '■" Our Ancestors : Scots, Picts, and Cvmry," p. 367.

CAME TO SCOTLAND 27

five families known locally by their Gaelic name
MacCuail. They, like other MacGregors, in
speaking English, called themselves MacDonald,
but this proves the connection of the MacGregors
with those calling themselves " of the wall " —
Gual.

Further north than the line Inchaffray, St
Fillans, Killin, but in the centre of Athole lying
in the neighbourhood of the Falls of Garry and
of Bruar is Strowan (the streams), dedicated also
to St Fillan. This was in the possession of the
Robertsons, considered the chiefs of the Clan
Donnachaidh. Here was also an iron bronze-
covered bell called the Clag buidheann, the " bell
of the troops," lately in the possession of the
M'Inroys of Lude, also in the near neighbourhood
of the Blair of Athole. Lude, called till 173 1
Balnagrew — Balnadhruidh — Druids town — or
more directly druth, "a /<?(?/," "a harlot," those who
did the " shaving of birds and fools" the frontal
tonsure of the Culdees and of Simon Magus —
compare the druids of the tribes of Tay, p. 9.
The name of this bell leads naturally to the sup-
position that it was subsidiary to the bell of Fillan,
the troops probably alluding to the clans in the

28 HOW ST ANDREW

immediate neighbourhood of Logierait, said on
the authority of the New Statistical Account to
have been called Bal no Maoir, i.e. the " town of
the thief-takers," as they say, maor being the
Latin major — now, in English, mayor, the prin-
cipal officer of a town. We may conclude that
the Buidheann was, as it were, the diploma of
this troop of thief-takers. Logierait (? Log a rech-
taire), the " place of the steward," the equivalent
of the Maor riaraiche, modern Scottish Gaelic for
rechtaire, a word which is still used in Irish.

Consider the name of the Clan Donnachie,
Donnachaidh. Tradition and history mixed tell
us that Rob Reoch = " freckly Bob," a chief of
Clan Donnachaidh, was killed in an encounter
with Forrester of the Torwood, Robert claiming
as the righteous possession of his people that
locality, the Torwood itself being about two miles
north of the Roman dyke, " Gual." From this
Robert, the Robertsons. His grandfather was
said to be contemporary with Bannockburn (i 3 14)
and called Donnachadh Reamhar. " Duncan the
Fat" — from him the Duncansons. But it is
notable, seeing we are dealing with a churchy
subject, that Domhnach is applied in Gaelic to a

CAME TO SCOTLAND 29

church and to a holy relic, e.g. the Doinnach
airgid, " the silver Domnach " — a copy of the
four gospels ascribed to St Patrick preserved in a
threefold shrine of wood, copper, and silver. The
derivation of the word is from the Latin dominus,
and is used in Gaelic for Sunday, Di-domhnuich ;
Irish, Domhnach, " the Lord's Day." The claim
advanced for the Clan Donachadh is that it arose
from the possession of, or connection with, a holy
relic, and, if so, whose relic can it have been but
of Fillan — we do not say that it ever was in pos-
session of St Lupus.

We have mentioned the foundation by the Earl
of Strathearn, in 1200, of the Abbacy of Inch-
affray with the necessary clergy for its foundation
brought from Scone. The Abbacy of Scone itself
was founded in 11 14 by Alexander I. who, we
think, may possibly have been the first king
crowned on this so-called fatal stone, said to have
been brought from Argyle by Kenneth MacAlpine,
about 850, its starting-place being guessed at as
Dunstaffnage. This we believe to be the com-
mencement of the mythical story of the stone,
composed to give it a good basis for reference,
Dunstaffnage being accepted as " Stephen's dun."

30 HOW ST ANDREW

Stephen's connection with stones, of course, is
notorious.

Kenneth MacAlpine is said to have been a
" Scot," and the Pict and the Scot have been
differentiated as if they were a distinct people.
After all, the term Scot was applied to those who
were supposed to live in the obscurity, as it were,
of the cornice of creation, <sy.oTia darkness, Scotia,
a sunken moulding so called from the dark shadow
it casts. They were in fact those to whom Tom
Moore might have applied his lines as dwelling

" On the verge of creation
Where sunshine and smiles must be equally rare."

It was the Abbot of Inchaffray who was with
Bruce at Bannockburn ; at Scone we had the fatal
seat ; at Glendochart we find St Fillan's crosier,
and further west St Fillan's bell. What about
the arm-bone ? When St Rule brought St
Andrew's relics to St Andrews the principal one
was St Andrew's arm which has disappeared-
Alexander the First (1078-1124) in his deter-
mined fashion accepting the division of the country,
made by Edgar the Saxon, assumed the kingship
of Scotland north of the Firths, and there main-
tained the independence of his government with

CAME TO SCOTLAND 3I

perseverance during the continual disquiet by the
ecclesiastical pretensions of the Archbishops of
York and Canterbury to a superiority over the
Scottish See. On the death of Turgot, Bishop of
the Scots, nominated by the Archbishop of York
in opposition to the claims of the Archbishop of
Canterbury, Alexander diplomatically applied to
Canterbury for a successor. After long delay one
Eadmer was nominated who, dying, Alexander
nominated Robert Prior of Scone ; Culdee Kilri-
mont, now St Andrews, becoming the cathedral
city of the Bishops of the Scots, gifted with large
possessions by Alexander (see Appendix, p. 88).
St Andrew was the patron saint of Scythia, and
the Pictish Chronicle, drawing for its information
from Isidore of Seville who died in 636, says :
" The Scots who now erroneously are called
Hibernians may also be called Sciti because they
come from Scythia from which they had their
origin. It may be that they had their name
from Scotta, daughter of Pharaoh, king of Egypt,
who was said to have been Queen of the Scots."
The latter information is not from Isidore. At
the end of the tenth century, however, it is clear
that the Scot and the Pict were inextricably
c

32 HOW ST ANDREW

mixed in literature, and the relics with which we
are dealing were ascribed to the Scots ; the Picts
being supposed to have been exterminated. The
advent of St Andrew's relics was said to be during
the reign of a Pictish monarch, Hungus, Angus
(reigned 731-761), who chose for the place of
their conservation Rigmund, the traditional locality
of his meeting with St Rule, Regulus, the old
name of St Andrews being YLWrimoni, translated
as " cell of the king's mount." We suggest that
it was during the rivalry of the Archbishops of
England that the arm-bone relic disappeared from
St Andrews, probably under the care of Robert of
Scone. Note that it was not in the charge of
the Abbot of Inchaffray, at Bannockburn, but of
a separate keeper. Kilrimont was a Culdee and
not Roman establishment. In fact there was a
prior and brethren of Culdees there in the begin-
ning of the fourteenth century. Now, what was
there at Scone ? The Royal Seat ; the fatal stone
to which an infinity of attention has been paid,
and a crosier and a bell. Where are the baghel
(crosier) and the bell } At Westminster was the
big lump of red sandstone, probably from the
neighbourhood of Scone, in a prominent position,

CAME TO SCOTLAND 33

though when it was first placed there it was the
seat of the officiating priest. On this evidently,
when at Scone, stood the bell, certainly the more
interesting relic, and the baghel more easily
removable would be in the possession of the
person who had charge of the bell. The stone
was difficult to move, was in all probability with-
out sanctity except in connection with the bell
and crosier, so these were carried off and the stone
left for Edward to transport. We have no doubt
of its having been used in connection with the
installation of the Pictish Ruler, and we have a
further suggestion of this in what we are told of
St Fillan's bell. When St Fillan went west,
" siarach," he is said to have built a basilica, the
name given to the form of Christian churches
built by Constantine ; but in Greek, n iSaaiXixri,
meant hereditary monarchy and the remains of the
building in Strathfillan was said to be his cathedral.
Here also in the Fillan Water is the Holy Pool,
in which the insane were dipped and where, after
having passed the night bound, the bell was set
on their head with great solemnity. So far as the
remnants of regal initiation were preserved in the
district it was the bell that was the property used.

34 HOW ST ANDREW

No doubt the stone of Scone had been removed,
but a stone seat was not wanting near the pool.
Why insanity should be the human failing par-
ticularly chosen for treatment is difficult to say.
But it is a fact that the bell of St Fillan as we
have it is unsound — to put it in ordinary language
it is badly cracked. Saims of itself simply means
" sound," " whole," and if the bell was not sound
it was insanus. The curious decoration of its
handle will suggest the reason why dipping in a
" pool " quieted at any rate an insanity mentioned
by Plautus.

The Christianity of Scotland was, till the time
of Canmore, entirely, and till the time of his son
Alexander I., who died 1124, largely represented
by the Culdees, and it is of importance to remem-
ber that they rejected the worship of saints and
angels. " It was only when they were supplanted
by a new order of monks that a change was in-
troduced in the case of the establishment at Scone,
which was dedicated anew by Alexander, not only
to the Holy Trinity as before, but also to God
Himself, St Mary, and others." There seems a
strong probability that at this date, 1 1 14, was the
commencement of saint worship in Alba. If then,

CAME TO SCOTLAND 35

as we suppose, there were relics of a Lupus rever-
ence preserved at Scone, it would in no wise be
strange if these relics had passed into the hands
of lay keepers who, when the new forms of
government were introduced in the reign of
Malcolm Canmore with the advice and assistance
of the Saxon Queen and her followers, should
retain something of the authority which would
naturally follow the possession of such things.
The Maors (Mayors) became Thanes, though while
William the Lion addressed himself to his Thanes
in Perthshire he gave the same sort of orders to
his Maors in Galloway, also a Pictish district.
Certain of the officials called by these titles held
power in what were called Abthaneries. The
Culdee monasteries were in modern ecclesiastical
terminology " Congregationalist," so their govern-
ment was largely in the hands of the local superior,
and peculiarities in each we have no doubt existed.
This superior " Father " (Abba) must have, it is
clear, been called at one period of this Church's
existence in Scotland an abbot. If the wives of
the Culdees were not admitted to the monasteries
during residence, they certainly were not forbidden
altoo-ether, and from this state of matters the

36 HOW ST ANDREW

family of an abbot would necessarily almost
retain the prominent position of their progenitor,
and this would account quite naturally for the
power subsequently exercised by laymen with a
church title. Prior seems to have been the title
more common to Culdee settlements, and is cer-
tainly a preferable translation of Maor than Abbot,
and we conclude therefore that the title of Maor
is more likely to have been that used by the Picts
and Scots, and as we find it a dignity applied to
laymen we have another indication of a custom
from which the Culdee churchman would become
a lay official. We have exactly the same thing
in the use of the title of Prior among the reli-
gious knightly orders. The clan " Macnab," i.e.
Mac-an-abba, was subsequently of consequence in
the Abthanery of Dull. One of the holders of
such an Abthanery was Crinan, father of King
Duncan, from whom Alexander himself was de-
scended, and an ordinance of William the Lion,
another descendant of Crinan 's, seems to carry on
tradition, in his instruction to his Thanes, evi-
dently including the Thane of Dull, that if one
with a grievance in that part of Argyle which per-
tained to Scotland, in which is the old Pictish

CAME TO SCOTLAND 37

fortification now called Dunad in Crinan, he was to
send with him his own men to guarantee the rele-
vancy of the complaint. We speak of Dunad as
a Pictish fortification ; we do so from considera-
tion of the results of the investigations there
carried on, and further from the fact recorded in
the Annals of Ulster that Egfrid warring with
his cousin Brude, king of the Picts, burned about
the same time, A.D. 685, Tula Aman and Duin
Ollaig, i.e. Inisthuthill (Delvine) on Tay, and
Dunolly in Crinan in Lome, not the modern
Dunolly close to Oban, the name of what was
described as " the chief stronghold " of the tribe of
Lorn being carried on to the more modern castle.

Crinan of the Abthanery of Dull was no parson ;
he was a fighting man though called Abbot of
Dunkeld, and was slain by Macbeth in 1045,
according to the Annals of Ulster. His Chris-
tianity being of the Culdee type, Saint Lupus'
relics would be no more to him than, say, Glad-
stone's walking-stick to a liberal-minded Scot of
the present day.

Coming down in the circle of years from Crinan,
passing William the Lion to the day of Robert
the Bruce, we have seen the stone at Scone carried

38 HOW ST ANDREW

off by Edward. The arm-bone said to be Fillan's
and which we believe to appear in Romanist
Church Records as that of St Andrew, we see
not in the possession of the Abbot of Inchaffray
but of that of a nameless individual. We find
Robert Bruce giving powers of police to a certain
Deor (Dewar) of the Coigreach, both words
meaning " stranger," the said " Stranger " being
the crosier of St Fillan, to pursue and recover
stolen cattle for certain perquisites including a
pair of shoes. This Dewar was a layman, pure
and simple, but his diploma, the staff, disclosed
the secret of its name on examination only in
our own time, when it was discovered that an
ancient bronze was enclosed in the more modern
and more ornamental regulation bishop's crook.
Thus we find that there were two St Fillan's
crooks (?) as well as two St Fillan's bells dis-
tributed between the Thanedom of Dulmonych
and the Abthanedom of Dull without the monych
= " monks." The bronze bell and the bronze in
the crosier head, which bronze, by the way, has
much the same bend as the " bachuill more " the
"great staff" of St Moloch long preserved in the
family of the Livingstones in Lismore, seem to be

CAME TO SCOTLAND 39

of about the same date, while the Logyrait bell is
an iron bell, hammered, not cast, and of the same
description as other iron bells in Scotland and
Ireland, St Patrick's for instance, and probably of
local manufacture. The unmistakable crosier
head seems to be the most modern of all the four
productions. The short bend of what we have
spoken of as the older crook lends itself easily to
the supposition that it was so formed as to be
used as a hammer for the tongueless bell.-^ There
is no historical record ascribing the custody of
either bell to any separate family, and it is only
when we come down to quite recent times that
we find a name in the district where it was
located with such a meaning ascribable to it,
Macilglegane, Mcglagane. Glagan is more par-
ticularly a clapper than a bell itself, and there
can be no doubt that those Gaelic-speaking
bearers of the name took that view. Glagan
doruis is a " door knocker." Neither of St Fillan's
bells is provided with a clapper. Clag is a bell,
an a diminutive of affection. There is, however,
such a thing as a clach ghlagain in Gaelic tradi-

• We have it on record that the ancient Irish Saints sometime
cursed oftenders while soundingtheir bells with blows of their crosiers.

40 HOW ST ANDREW

tion. The causeways, clocliain, for approaching
so-called Pictish towers built in fresh-water lochs,
were composed of stepping-stones placed in a
curve and under the surface of the water. Tradi-
tion has it that one of these stones was so
balanced that when a person approaching the
dun put his foot on it it made a sound, a grating
noise. This was called the dach ghlagain, the
warning stone. All know that rocking stones
are called Logan stones, Laggan stones, the initial
g (c) having become silent. " Clochan " for a
causeway occurs in the Irish name for the Giant's
Causeway, " Clochan na bh-Fomorach." Clach,
clock, a " stone/' and if we compare that of one
of the clans who fought on the Inch of Perth in
1 396, Clachinyha, we see how it may very well
be translated " of the causeway." It is not ad-
visable to deduct too much from the spelling of
a name ; deducting it would be too much in such
a case as this, to conclude that any single spelling
of the name, however old and however plainl}-'
comprehensible, accurately fixes its philology.

In the Lists and Muster Rolls of the Scots
Guards in France, A.D. 1424, is " Wastre Laquin
Chevalier du pays d'escosse," i.e. Walter Lagan.
In the Muster Rolls of the Life Guards in France

CAME TO SCOTLAND 4I

" Walter Lecky, Chevalier du pays d'escosse," re-
ceived certain payments on the 20th July 1435
for him and his people ; evidently the same man,
and we say so because leac or leag is the spelling
of a word signifying a " flat stone " or a " precious
stone," a " jewel." The paymaster of the Guards
apparently gave more attention to the Scottish
pronunciation in the case of the first entry, and
we suggest the second spelling was owing to
Walter giving a more noble significance to his
patronymic rather than that of a mere slab of
sandstone. In 1497, in the same Muster Roll
among the men-at-arms, we find Loys de
Claquin ; the de doubtless representing mac, there-
fore MacClaquin, while in 1496, among the Life
Guards is a man-at-arms, Patrick Maclelain, i.e.
Patrick Mac-Gille-Fillan. Loys, judging from
his French Christian name, was surely born in
France, a descendant of someone of that name,
not impossibly Walter above. Present-day ex-
perience in the writer's case is that the writing
MacLagan is one almost invariably adopted by
those who have no Gaelic, the older spellings

preferring Mac<r/ . Curious to say, there is

a Scotch spelling, 1692, Mack-claquane.

Seeing the ancient bells had no clapper slung in

42 HOW ST ANDREW

them, they were necessarily struck like a gong
with a separate instrument, that this was so the
expression used for sounding a bell in Gaelic still
is to " strike it," and so in the list of Patrick's
household we find mentioned " Sinell, the man of
the striking {beiti) of the bell." Now this Sinell
is called in the Gaelic Patrick's aistiri ; while in
Latin he is described as catnpanarius ; so we see
that the bell-ringer was called an aistiri. Aistiri
is neither more nor less than ostiariuSy i.e. " door-
keeper." The Seanchus beag, an Irish Brehon
tract, does a little philologizing like other people,
and explains uas aitreoir, so spelling the word
aistreoir because " noble was his work {uas-a-
threoir) when it is the bell of a round tower."
Thus we see that a high respectability was
ascribable to a bellman of sorts. In Tenant's
day he tells us of the death at lona of the last
of the Clan an Oister, Ostiarii, the door-keepers
of the monastery. Here then we find a reason
for the frequent occurrence of such names as
Durward, the name of his hero in Scott's romance
of the Scots Guard, Porteous, Macandorsair, etc.
Now the name Macandorsair leads to the only
traditional story connected with the name Mac-
lagan, of any value, dismissing such futilities as

CAME TO SCOTLAND 43

a man being so called from swimming the River
Laggan ; saving the life of a calf, leogan, etc.
Barbour tells us how that Bruce, when retreating
from his foes in the near neighbourhood from
which the bronze bell o^ St Fillan was first taken
in modern times, was attacked by two brothers
" that were the hardiest of hand in that country,"
and a third, in a narrow place betwixt a loch side
and a brae still pointed out. Bruce disposed of
the whole three according to Barbour, but one of
them retained Bruce's brooch, which subsequently
remained in the possession of the Macdougalls of
Lome. Barbour's Gaelic name for them is Makyne
Drosser, but he translates it "sons of the Durward."
Tradition, naturally, one might say, makes these
Doorwards, Macdougalls, the fight having taken
place in Lorn. MacDougall, as we spell it now,
and as it has been spelt for some time, with the
meaning of the " black stranger " {dim black, gall
stranger, lowlander), has its pronunciation made
more or less clear by the spellings we find in
various places where clans of these MacDougalls
existed. Let us take a spelling of 1528 from the
Black Book of Taymouth, Makcwill of Ragarra,
MacCoull of Dunnollycht, Angus M'Cowle, dwell-
ing in Glenroy ; M'Dougall Reoch, alongside of

44 HOW ST ANDREW

his brothers, whose names are spelt DouUreoch
and M.2icCoulreoch in 1573. These spellings
carry us from Strathtay to Lome. Now there
are other MacDougalls than those we find from
the neighbourhood of Fortingall to Dunnollycht.
that is in Galloway, the spelling being M'Coull,
McQuhoull, and also McOull. On the authority
of Campbell of Islay, a first-rate authority in
such a matter, the Gaelic pronounciation of Mac-
Dougall is Macgooill. We have tried to demon-
strate the reasons of our belief for associating the
early names of the clans of the Tay and Teith
and Athole with those driven north from the
head of the Firth of Forth, settled along the
Forth and Clyde Dyke, by pressure from Frisian
and other Saxon invaders. Now judging from
what we see in Strathtay, and knowing that the
Cumbrian Britons were also present west, it
seems likely that there is a connection between
the Galloway name McCoull and the Perth and
Argyle MacCoull. All know that there exist
still, one may say, very recognizable remains of
the wall stretching from Tyne to Solv/ay, and so
early as the first part of the fifth century Orosius
gave the length of this latter wall as 133 miles,

CAME TO SCOTLAND 45

which really is a fair computation of the length
of both the wall and the Scottish dyke. Accord-
ing to Nennius the Roman Vallum was called
" Guaul," which, after all, simply means " wall."
It seems clear that these clansmen were so
called as " sons of the wall." We see them to
have been considered Picts, their Christianity
apparently Culdee, and they had for regalia
certain relics ascribed to a teacher, subsequently
called a saint, whose name was " Wolf"

There are other dedications to St Fillan than
those we have mentioned ranging over a fairly
wide stretch of Scotland. There was a church
at Aberdour dedicated to him, and it is in the
immediate neighbourhood, on the main land, of
the island settlement dedicated to Columba.
There was also in Fife a cave at Pittenweem
dedicated to St Fillan. At Doune, on the Teith,
a chapel within the fortifications, and another
" extra castrum " pointing therefore to a reverence
for a Fillan among the men of Teith as well as
those of Athole and Strathtay, and in Wigton, the
country of the southern Picts, is Kilfillan, where
were native names such as Maclellan, Clellan,
MacClolan, often called Cleland. They were a

46 HOW ST ANDREW

Strong people in Galloway, and gave their name
to Balmaclellan in the Glenkens, and one of them
built the castle of Barscobe there. They were
also lairds of Bombie, and most of the land about
Kirkcudbright. Here we may take in a curious
story explanatory of the coat of arms of the
MacClelands of Bombie — a Moor's head on the
point of a dirk for crest, and a yellow shield
with black chevrons. This Moor, it seems, had
come to Galloway and laid waste the countr}'.
A stranger knight came to Galloway and asked
what the king would give him if he slew the
Moor ; the answer was the lands of Bombie.
The Gall, foreigner, Gaul, managed to poison the
black stranger with henbane, and cut off his head
while lying under the influence of the drug and
presented it to the king, who gav'e him the stipu-
lated reward. The Gall then took for his crest,
shall we say, MacCoull's head. The black man's
traditional name is Black-Morrow. The pro-
nunciation of the name is evidently connected
with a farm in the neighbourhood called Black-
Morrow, but there is no doubt of the negro, dubh
Gall, head crest. Talking of armorial bearings
the Lion Office crives us the followinsr as an

CAME TO SCOTLAND 47

addition to a collection of blazons made by Joseph
Stacey, a herald who died in 1689 :

" M'lagan, a branch of the M'Cleland,
Or two cheverons sable within a
bordure of the last."

This coat-armour business is, of course, very
recent relatively, but it shows indisputably the
accepted connection of the Maclagans with Fillan.
There is no record of Maclagans in Galloway, but
there is an honourable family of Bells. An in-
scription on a knight's tomb at Dundrennan spelt
MacCleland, " Maklolandus," from which was de-
duced apparently that he was originally from the
lowlands of Holland. A like name occurs in con-
nection with the ancient St Patrick's bell, the iron
bell preserved in a highly ornamental shrine called
the Clog an Eadhachta ; a bell of the same make
as that spoken of as at Logierait. The keepers
of this bell appear in 1356 in the Annals of the
Four Masters in the following terms : " Soloman
O'Mellan, keeper of the Bell of the Will, died ; he
was the general patron of the clergy of Ireland."
O'Mellan means the " descendant of my Fillan."
On the case of the bell itself is marked the request

D

48 HOW ST ANDREW

of a prayer for Donnell O'Lochlain through whom
this bell was made, and for Donnell the successor
of Patrick with whom it was made, and for
Chathalan U Maelchalland the maer of the bell ;
i.e. the official of the bell. Here, then, we find an
undoubted trace of the reverence paid to Fillan in
Perth and Galloway, and in Armagh, the keeper
of the bell so called of St Patrick describing him-
self as a descendant of a servant of Fillan. Has
the name Black Morrow any connection with
Maor, Maer ? caused by the misinterpretation of
MacCoul as Mac-Dubh-Gall.

Ulster has from the earliest traditional times
had among its population a proportion of Cruith-
nigh, i.e. Picts. St Patrick himself came from the
Cumbrian coast of England, and when we see in
history that Ulster was early settled by Scots, we
take it that that statement means men from modern
Scotland. Nobody knows exactly when Scotland
got that name. At the commencement of the
fifth century Claudius Claudianus said that icy
Ireland wept heaps of Scots. Ireland is not so
icy as Alba, but the geographical idea of the
position of Alba was that its west coast was the
north coast, running on about the same parallel of

CAME TO SCOTLAND 49

longitude with the proper north coast of Ireland,
bending forward towards the east. When its true
position was recognized, and it was, so to say,
made to sit up, its northern extremity pointing
north and not east, and giving full credit to the
icy character of the habitation of the Scots, it
might then have well been called Scotland, the
native tongue, however, retaining, as it does to
this day, the name Alba.

Let us look at the Gaelic name for the Picts,
Cruitneach, Cruithnigh, etc. In Gaelic corn is called
cruithneachd, and if we are right, and this deriva-
tion of the name for the Picts supports our con-
tention of the Romano -British origin of those so
called when we consider Caesar's statement that
the inland inhabitants of Britain did not sow corn,
but lived on milk and flesh, therefore those whose
principal victual was corn would naturally get a dis-
tinctive appellation. We see an exactly parallel case
in South Africa, where the Africander Dutch are
called Boers, i.e. cultivators. This name for corn
presumably is not native, and we look upon it as
a learned name with its origin in the Greek ^p'ldri,
" barley," from which we know there was a o/kj ix
■KfiOim, " barley wine," mentioned by Herodotus.

50 HOW ST ANDREW

The introduction of brewing into these islands is
credited by authorities to the Ron:ians. There is
no ground really for there being any connection
between cricth^ " form," " appearance," and cruith-
neach, one who changed his appearance by tattoo-
ing his skin, Pictus. The cultivator has always
been considered a somewhat unintelligent, stupid
person, and our word boor for an unmannerly,
uncultured individual is a distinct survival among
ourselves of this feeling. Campbell of Islay gives
us the " Lay of the Great Fool," whose descrip-
tion of himself is " I am the great Fool," the son of
the knight's wife (female descent), the nursling of
the nurse, and the foster brother of Donald, the
nurse's son. He was a warrior of the best, wrath-
ful and fierce, and is described by the super-
natural being the Gruagach of the golden Dun
whom he had conquered, as the " mighty fool is
his name, the men of the world are at his beck,
and the yielding to him was mine." " The Great
Fool," an t'amadan ntor. The Welsh for an agri-
culturist is amaethon ; thus the Gaelic for a fool
is the Welsh for a boor. There is a Breton tale
of Peronnik I'ldiot who, though his adventures
differ in detail, is of exactly the same mentality,

CAME TO SCOTLAND 51

SO to say, as " the Great Fool " ; both were cniith-
nigh^ i.e. agriculturists, but Firu mhor treun,
" men great and warlike."

" Cruithnigh " is continually spoken of as an
" Irish " name for the Picts, but that is not so, as
the Pictish Chronicle makes Cruithne the fore-
father of the Picts of Scotland, and the names of
the provinces those of his sons. Cruithne is said
to have had a father, Cinge, in which we recognize
«', the Welsh spelling of the Gaelic cu, a " dog,"
« = an " of the " ; ce, as the Highland Society's
Dictionary translates it, " globus terrae," " dog of
world." In Irish story a tribe of invaders is
spoken of as the Fir Domhnanns, the " men of
the Universe," a name excogitated for the
Romans : compare also Cinge and Cirigh already
spoken of

It is almost a heresy to express disbelief in
the Christianizing of the Picts by Columba. Con-
sideration of the story in Adamnan of his visit to
Inverness and his dealings with Brude the Pictish
king, of the same name as that given to the king
of the Picts who defeated and slew Egbert the
Saxon at the battle of Linn Garan, and Brude's
druid Broichan, shows it a mere monkish fable.

52 HOW ST ANDREW

Put against this the relics of Fillan and the
concatenation of folk story from the time of the
writing by Bede of the conquest of the Picts by
Lupus, and the names founded on tradition in the
territory of the Culdee Church, there can scarcely
be any doubt of the Christianity of the Picts of
central Scotland and Galloway — a Christianity of
a sort probably taking shape after the mission
aimed against the Pelagian heresy. Here let us
recall that in the so-called epistle to Coroticus, a
British Prince, ascribed to St Patrick, he accuses
Coroticus and his people of being companions of
the " Scots and apostate Picts." If there is some
truth in this tradition, their apostasy was from the
Christianity of Pelagius ?

If we consider the relics of him whom the
Romish Church subsequently called Saint Fillan.
we see there were two possible crosiers, two bells,
and we suggest one arm, which was ascribed to
St Andrew, and one hewn stone. All of these
were preserved at one time (we have lost the arm)
in the Pictish district stretching across the centre
of Scotland from Fife to Argyle. The only one
of these relics said to have been originally in the
possession of a church was the St Andrew's arm,

CAME TO SCOTLAND 53

for the Scone stone was said to come from
Dunstaffnage, and the bells and crosiers were
undoubtedly in the keeping of laymen, and it
would appear that the arm was so also. There
were thus two ecclesiastical outfits, so to say ; and
when so-called history came to be written it was
a natural deduction that there was a Fillan for
each of them. Having then two Fillans, each
must have a genealogy, and as they were con-
sidered " Scottish " saints these genealogies were
derived from Ireland. One Fillan is said to have
been of the race of Aenghus, son of Nadfraech, a
king of Munster. Aenghus is the equivalent of
unicus, the " only one " ; aen (Gaelic), one ; and
is the name of the king who received Saint Rule
and St Andrew's arm. Nadfraech, on the authority
of Joyce, nad in composition means " nest," but
nada is a " bit " ; nide, a thing, a jot, a part of
anything ; and brae, braich, is an arm ; Nad-
bhraich, " of the bit of the arm." Nadfraech,
however, was made, a Scot-Irishman, a king of
Munster. Of Aenghus of Cashel, we are told
that he was the first Christian king of Ireland
baptized by St Patrick, who during the ceremony
damaged the king's foot with the point of his

54 HOW ST ANDREW

crosier. Aenghus died in 489, say the Annals.^
Feredach, the father of the other Fillan, also spelt
Feriach (see p. xii.), is given as probably of the
race of Fiatach Finn ; Fer-etach, " man of (fine)
clothes " ; Fiatach Finn^ Fair Ferocious, son of
Daire, i.e. of Oak, son of Dluthach, of weaving,
and his mother, as we already said, Kentigerna, a
feminine form of the name Kentigern, otherwise
called Mungu, and we are also informed that this
Fillan was a pupil of Mun, and succeeded him as
Abbot of Kilmun. Kentigerna was a daughter of
Cellach Cualan, a king of Leinster, Cellach cer-
tainly suggests the Latin cella, a granary, subse-
quently the cell of a religious person, Cualan, very
suggestive of Gualan ; and, remembering that
there was a Roman roadway from Forth to Clyde
along the dyke called Gual, it is curious to notice
that the only Cualon in ancient Irish history is a
Slighe Cualon, a road called Gualan, finished in
Ireland in the reign of Conn the hundred fighter.
In what part of Ireland, history sayeth not. The

^ The Tripartite Life tells us that all the arrachts (= idols) in
Aenghus' palace fell on their faces like Dagon before the Ark when
Patrick went to Cashel. We must remember that this incident is
one in the manufacture of the Sen Patraig by the Romanists claim-
ing seniority in the Christianity of Ireland.

CAME TO SCOTLAND 55

date ascribed to the death of Hungus, who received
the relics of St Andrew from St Rule, is the year
736 (Annals of Ulster, say 761), that is two
years after the death of Kentigerna, mother of
the Fillan, celebrated on January 9th. Curious
to say, Hungus is said to have gained a great
victory over the Britons at Tynemount by direc-
tion, in a vision, of St Andrew; as Fillan subse-
quently did for the Bruce at Bannockburn. At the
time of the controversy regarding the independence
of the Scottish Church, the legend of St Andrew
and other documents antedate the dedication of St
Andrews by four centuries, i.e. to the fifth century.
The date of the mission of Germanus and Lupus
to Britain was 429. It is clear that there were
relics enough of quite the same description for
two saints ; but it is incredible to find two Irish-
men of the same name settling themselves, so to
say, the one at St Fillans at the end of Loch
Earn, the other in Glendochart at the end of
Loch Tay, within an easy day's walk the one of
the other ; and noteworthy to find that in the
centre of the district of which the bounds were
Glendochart, St Fillans, Inchaffray, and Strowan,
is a place called Doul, the Abthanery, from the

56 HOW ST ANDREW

official of which apparently the Sons of the
Abbot Mac-n-ab claim descent. Lupus of the
mission was born at Toul, in Lorraine. Hungus
is said, in the French chronicle of the Picts and
Scots, to have been slain by treachery at Scone.

When we consider that it had been thought
advantageous to conceal the more ancient bronze
inside the one subsequently known as the
" Stranger," Coigreach, a word apparently derived
from the Old Irish, cocrich, meaning a " mutual
boundary " — the stranger, therefore, was one of a
neighbouring province. We may conclude that
to whichever of the bronzes of the double staff
head the name was originally applied, the
older of the two was purposely concealed with a
view to its remaining in the hands of its then
keepers. Comparing it with the shrine of St
Patrick's bell, made some time in the eleventh
century, of whom the Maer was called O'Mul-
holland, descendant of Fillans bell, we doubt if
the external crosier was much older if at all, and
it may very well have been made about the time
when Donnell O'Lochlein, who ordered the making
of the shrine, came to the throne in Ireland in
1083, according to the " Four Masters," and died

CAME TO SCOTLAND 57

in I 121, while Alexander I. died but three years
later in 1124. When Edward I. carried off the
stone we presume then that the crosier, which
was filched with the bell, was the old one already
covered, and the bell was clearly the bronze
cracked one now in the Museum of Antiquities.
Of course we make no suggestion as to any of
these having been in the hands of Lupus ; it
seems more probable that a tradition of his con-
version of the Picts and Scots had continued, and
the church properties had been in the possession
of those who considered themselves his coarbs —
co-heritors. As already mentioned, the iron bell
at Logierait, with its title of " the bell of the
troop," does not make claim to be the principal
bell of St Fillan ; nor is it necessary, though
compared with the cast bronze bell it has a more
primitive look, that it should be as old or older.
Bells of iron, folded from a sheet of metal and
hammered together, as were those of Patrick,
Fillan, and others, were made in comparatively
recent times, and, though left exposed to thieves
and the weather, the writer himself saw in
Glenlyon an ancient hammered-iron bell of the
same make resting in an open churchyard in a

58 HOW ST ANDREW

hole constructed for it in the dyke with no one
apparently to take any charge of it.

When had the bell and crosier fled from the
companionship of the stone ? Certainly previous
to Edward's carrying of it off, and it is equally
certain that the crosier was double before the
separation. We notice the widespread con-
nection of Fillan names in Pictish territory in-
cluding Ireland. The name Maelchallain changed
to O'Mulholland should mean, the first, " the
tonsured servant of the son of Follan," and the
other, "the descendant of the bell of Follan,"
and were those of families of distinction in the
counties of Derry and Meath. Derry is the
same word as Daire, from whom was descended
the Fillan son of Kentigerna, and in Derry their
location was in the barony of Loughinsholin
which means the " loch of the Island of Fillan " ;
while in Meath they were the chiefs of Delvin-
beg, and Delvin in the parish of Caputh in Perth-
shire is the name of what was Inchtuthill, that Tula
Aman burnt by Egfrid according to the Annals of
Ulster in 685, when he was defeated and killed
by the Picts, If our deduction is correct, the
Christianity of the Culdee Church was the Chris-

CAME TO SCOTLAND 59

tianity of the Picts who therefore rightly enough
would call themselves of the family of Faolan,
and naturally, if a religious ceremony was a part
of the dedication of their rulers, it would be
carried out under the auspices of their first " holy
man," as they would talk of him judging of the
mode of reference to Columba and others in
Adamnan's life.

The stone . at Scone, as we have said before,
has all the evidences from its composition and
appearance of being a local product of middle
Alba, and might perfectly well have been left
in its location at the end of the church wall at
Scone by those who carried off what they sup-
posed to be real relics, and who were certainly
Men of Fortrenn and considered themselves the
descendants of the defenders of the wall, as in
fact they probably were. But those with whom
the sandstone slab was left would pin their faith
to that royal seat which remained with them.
Now we find that there were two clans who bore
ill-will to each other ; one the clan Qwhewyl and
other relevant spellings, of which we specially
mention here that of John McOuhoull in Arbrak
a Galloway example in 162 i, which we take to

60 HOW ST ANDREW

mean the " Clan Guall," i.e. the " children of the
wall " ; and the other the " clan of the stone,"
Clachinyha ; clach, a " stone," clachan, a village
with a church (and bell ?), clochan, a " causeway."
So deadly was the enmity of these two clans that
they were persuaded to meet for an armed combat
thirty against thirty in A.D. 1396, Between the
battle of Cressy in 1 346 and the battle of Poitiers
in 1356, the war between the English and the
French had degenerated, so to say, to partial
encounters in which the kings of the two countries
took little or no part. In Brittany, Roger Beau-
manoir commanded an English party at Jocelyn,
and Branborough for the French at Ploermel, at
a distance of about three leagues the one from
the other. Branborough challenged Roger to
come with two or three men and fight him with
a like number. Roger offered to bring twenty
or thirty if the French captain would do the same,
and they would fight it out midway at a large
oak in the open moor. Thirty was the number
arranged for, and on the day fixed they met and
fought to a finish after intervals of repose and
refreshment. The historian says the combat of
thirty was more spoken of than a great battle,

CAME TO SCOTLAND 6l

and its ferocity was distinguished in a proverb
that became common, " they fought like at the
combat of thirty." The spot is still marked
where this combat took place, between, as the
present record says, " thirty Breton knights and
thirty English knights." We are told they fought
on foot, having dismounted from their horses, and
though described as knights, they were frankly
called brigands by contemporary authority. There
can be no doubt that this example had appealed
to the authorities in Scotland and caused them
to suggest to our Perthshire " caterans (caterva,
Latin), as they considered them, to settle some
local quarrel resulting in continual raids among
themselves. The names of the clans which took
part were those given above. We have men-
tioned the combat in Brittany in some detail to
demonstrate the great similarity between it and
the combat of Perth, viz., its extreme notoriety and
its occurring in 1351, but thirty-five years before
the combat of Perth, the characters of those en-
gaged virtually men fighting for their own hand
independently of any state connection, though, it
is true, the leaders in Brittany were attached to
the separate parties contesting predominance in

62 HOW ST ANDREW

the state. Doubtless any single individual of the
four thirties had a strong inclination to appropriate
the goods of his opponent, but the feeling for a
fair fight, what in Gaelic has been expressed in
terms signifying " Equity of the Feen," speaks
well for their inherent chivalry. We are told in
the Scotichronicon that the Perth men were
armed with bow and axe and knife and sword,
and without armour, while the combatants in
France were armed with lances, daggers, axes,
long, hand priming axes garnished with hooks,
while pole axes were specially mentioned as per-
missible to those fighting at Perth. Both parties
fought within what we would now call a ring,
and ample provision was made for spectators on
both occasions. There can be little doubt that
the conditions arranged in Brittany were those
suggested by Sir David Lindesay and the Earl of
Moray to the Scottish " bands " of very irregular
free companions.

Tiiat the combatants in both cases were near
neighbours is almost self-evident, and equally
certainly that it was a sort of family quarrel.
The name of the clan as given by Wyntoun
which has puzzled commentators most is what

CAME TO SCOTLAND 63

he calls " Clachinyha." Commentators have taken
clachin as the word " clann," and worked their
will with the letters yha, making it Kay and Hay.
Now we all know the story of the Hays of
Luncarty, which certainly locates the Hays in
the near neighbourhood of Perth. These fabulous
Hays were husbandmen, cultivators like the
Cruithnigh, and there can be no doubt, especially
when we look to the oldest historical mention of
them and find the hereditary constable, an office
like that of butler, doorkeeper, steward, confirmed
in the family " de la Hay," and, as at the time
when these offices appear (date of Alexander I.),
their occupants were Morevilles, Comyns, etc.,
French names, the meaning to be attached to
" de la Hay " is " of the dyke or hedge," corre-
sponding with that we give as translation of the
other clan's name " of the Gual " ; the "gual "
was a dyke. The possession of Errol by the
Hays in the time of Malcolm Canmore when
Errol was witness to the king's charter to Scone
is much better evidence of a local connection than
the story of Luncarty, the manufacture of which,
in part at least, is made clear by the statement
of the name having originated with the old farmer

E

64 HOW ST ANDREW

lying wounded calling attention to himself by
shouting " Hay, Hay."

We have mentioned the possible derivation of
the name of the Cruithnigh from the Greek word
for barley, and the probability that they were
considered growers of that grain as much for
brewing purposes as for use as meal. It is
among the traditions of the family that a de la
Hay was cup-bearer to the king. The name we
have said is French, and because it does not appear
in Scottish annals before the middle of the twelfth
century, they are supposed to be of Norman
origin, and yet the Luncarty man was only a
peasant. Those with whom the Constables of
Scotland at first appear in history were of French
origin. We would reconcile tradition and history
by the Constables having translated their Celtic
patronymic denomination " children of the d}'ke "
into " de la Haie."

Bede, after telling of the defeat of the Picts
and Scots as affected by the crying of Hallelujah,
says it was a feat by " the prelates, who thus
triumphed over the enemy without bloodshed,
and gained a victory by faith without the aid of
human force, and having settled the affairs of the

CAME TO SCOTLAND 65

island and restored tranquillity as well of the
invisible as of the carnal enemies prepared to
return home." As the object was the defeat of
Pelagianism, it is a fair conclusion that there
were Pelagians among the Picts and Scots who.
having admitted the sacred character of the Old
Testament " Hallelujah," had satisfied the mission-
aries of their Christian character. The Pelagian
heresy still survived, however, as Germanus had
to make a second visit to Britain for its confutation
in the year 447.

Germanus' first visit to Britain was, according
to Bede, the result of a resolution come to by a
synod of the bishops of Gaul, but on the authority
of Prosper, Palladius was consecrated by Pope
Celestine to the Scots believing in Christ as their
first bishop about the year 431. Palladius went
to Ireland, apparently, to be badly received, and
it was at his suggestion that the mission of
Germanus was undertaken. After Germanus'
second visit the Scottish, including Pictish, Chris-
tians were by no means completely converted to
Roman doctrine and usage. A century after the
death of Palladius the Culdee Church used a
different tonsure, and celebrated Easter on

66 HOW ST ANDREW

different calculations from the Romish Church,
and it was not until about the year 692 that
Adamnan, having accepted the Roman usage,
persuaded the Scots in Ireland to celebrate Easter
according to the Roman cannon, but returning to
lona failed to get the Columban clergy there to
accept his views. He died about 704, and after
his death only did they accept the Roman Easter.
Surely then the Scottish tonsure and Scottish
Easter were derived from a time previous to
Palladius, who died in the Pictish Mearns one
year or so before Patrick is said to have gone to
Ireland in 432. Tradition, if it proves anything,
proves there were two Patricks, this one called
Sen Patraic, and a later one at the end of the
seventh century. Old Patrick was a name given
to Palladius to carry back the conversion of
Ireland to Rome to the earliest likely date.
Palladius, according to subsequent authority, died
at Fourdoun, in the Mearns, about the date given
for Patrick's mission, and his name there was
" Pledi," his fair being carried down to quite
recent times as " Padie " Fair. When full com-
munion with the Romish Church became the
rule among the Scots, and the Culdee Church

CAME TO SCOTLAND 67

was in a small minority, the early missionaries
became official saints to the majority, and Patraic
was conscribed patron of Armagh. Palladius-
Patrick, if localized anywhere, is so in Pictish
Ireland, at Armagh, and Palladius, Germanus,
Lupus, Fillan, Columba, Ninian, are all also
found with a strong Pictish connection, as dis-
tinguished from the more comprehensive Scottish,
and we therefore claim the subsequent Culdee
Church as Pictish ; a Church that no doubt
originated in Britain, and passed over to Ireland
by means of Britons, and we must not forget
that the Picts. of all Picts the men of Fortrenn,
when they had given their name to a locality, were
spoken of as the Britons of Fortrenn.

We have called attention to the connection of
the names of the keepers of St Patrick's bell
with Fillan, but tradition gives us more to go
upon. The Annals of Ulster mention the finding
of the three relics of St Patrick in the year 552,
" brought by Columba to a shrine sixty years
after his death." These were the " Coeach " :
cuach, a cup, a bowl ; the Angel's Gospel, and the
bell called Clog-indhechta; clog, a bell; udhacht, a
will or bequest, " the bell of the will." Accord-

68 HOW ST ANDREW

ing to angelic instruction the cup went to Down,
the bell to Armagh, and the gospel to Columba
himself. We hear nothing more of that bell till
the year 1044, when Carlingford was ravaged for
some desecration of the bell, probably the break-
ing of an oath given upon it, for it was what was
called a " swearing relic." The " Tripartite " life
of Patrick explains the bell being in Columba's
possession. Having converted that part of
Armagh, in which is Donaghmore (see p. 29),
the " great relic," Patrick placed over the con-
verts the presbyter Columba, and left him his
bell and service book. The bell, then, was in the
diocese of Armagh before Patrick's death. No
doubt the historians who are responsible for these
statements allowed for Columba having taken the
bell with him to lona and brought it back. It
was " discovered " at Armagh within eighty-three
years of Patrick's death.

All tradition admits the presence in Ulster of
Picts, Cruithnigh, but it is not necessary here to
go into the question of special Irish and special
Pictish districts of Ulster, the more so as we are
told that the original Picts of Scotland came from
Ireland. Whatever tradition we have has come

CAME TO SCOTLAND 69

to US filtered through church records, unless we
go back to Cuchullin, said to have been a heathen
of the Tuatha De, " the tribe of the divinity."
His name seems best explained as " dog of the
son of Fillan," and if this is accepted, he is an
impersonation of those who were called " Fort-
rennibh, and, like his Scotch congeners, a disciple
of Fillan. There are other things to be said in
support of this view, even without making much
of his instruction in military matters, by a female
teacher in the Isle of Skye. CuchuUin's special
patrimony was a place called Cualgne, located in
the present Carlingford Peninsula, but anciently
placed in Murthemne, phonetically Murreiv. Com-
pare the name Cicalngo. with Gual, the " wall,"
and Murthemne with Murtheiv, Moray, a Pictish
district of Scotland, a name connected with the
Latin murus a " wall," tmir in Celtic dialects ; and
we may take as an example of the use of the
words the following Breton which contains both.
" Gwall ledan eo muriou ar gear-ze," " the walls
of this town are very large," more literally, " a
broad wall the walls of this gaer " (see p. 6, car).
It is right to mention that the words Murthemne
and Moray have also been derived from mor the

70 HOW ST ANDREW

" sea," Breton and Welsh ; vmr mnir in Gaelic.
The Irish Murthemne was, according to authority,
the north of Louth, the part containing Carling-
ford Peninsula and marching with Armagh, and
nearly opposite the Isle of Man.

Always going on the principle that traditional
tales have a founding in fact, however obscure
that foundation may be, we are here trying to point
out where traditions correspond in essentials, and
we must consider what we are told of another
Scottish demigod, equally at home in Alba, Man
and Ireland, Finn IMacCool. The tenth century
Pictish Chronicle says the name Scot and Scythian
are the same words, and it says, " the Scythian
tribes are born with white hair from the constant
snows, and the very colour of their hair gave a
name to the nation, and so they were called
Albani." This is all wrong to speak at large, but
if it was looked upon as history in the tenth cen-
tury, the same mistakes probably were accepted
in the previous centuries. Scythia was a very
wide word, and was applicable to the whole north
of Europe including the Teutonic tribes, and we
have pointed out good reason to believe that
before the invasion of Hengist and Horsa, accepted

CAME TO SCOTLAND 71

as a historical fact, there were Teutonic settlers in
the east of Scotland who had given a name to the
Firth of Forth. If Scythians, then, according to
the Pictish Chronicle, they were fair men, and had
probably come to that locality and joined them-
selves on to the Roman settlers in the district of
the dyke. Of these large fair men Finn MacCool
seems to be an impersonation. Finn undoubtedly
means " fair," " white," and Cool as pronounced,
cunihal, as written, has no more plain sailing
equivalent in fact than Gual, the " wall," the
" dyke." He was then " Fair, son of the wall."
His date is said to have been just before the
coming of Patrick to Ireland — in Irish story at
any rate. His followers are called the Feen, and
are described as an early Scottish (always ac-
cepted as Irish) militia, though it includes
naturally men from the far north, Scythian say,
Cimmerian, Albannich, as well as Hibernians. The
name Feen offers a wide field for philological con-
jecture, but connecting it with the name of their
leader, Finn, Fionn, it should mean the fair-haired
men, the Albannich, the Scythians. They were
all great warriors, and if we compare it with the
\.2X\x\ faenus, meaning capital lent out on interest.

72 HOW ST ANDREW

and so applied to seed sown " Seniina quae inagno
faenore reddat ager,'' it would connect them with
the Gaelic name for the Picts as seed sowers, i.e.
husbandmen, and further, considering the Latin
saying of a savage ox with hay on its horns
applied to a dangerous ma.n,/aeHum habet in cornu,
we see how it may have been considered as a title
applicable to people, warriors by descent and
custom. Describing a man by his possessional
status was quite a Gaelic habit, take, for instance,
the Irish title " Bo-aire," cow-chief

Starting with St Jerome's statement that the
barbarian of North Britain acknowledged no
marriage tie, and that, speaking against Pelagius,
he said he did not condemn double marriages,
it is fairly clear that, granting there was a
Christian Church in North Britain and Ireland, the
relation of marriage was by no means so strict as
to be likely to satisfy those who maintained that
its members should be the husband of one wife.
The Culdee Church, even among its overseers
(bishops), certainly permitted union of the sexes.
No doubt, according to what has been handed down,
history shows us settlements of clerics entirely
separated from all female society, but these were

CAME TO SCOTLAND 73

special celibates who practized what they considered
the carrying of Christian teaching to its extreme,
and the account we have of them comes from
Romish clerics. The Pelagian Church in general
was probably unaccustomed to any such conven-
tion, and the primary efforts of Palladius,Germanus,
and Lupus may, in the case of the two last at
least, have caused a belief in their having in-
fluenced in some way the leaders of the people.
When Adamnan, said to have been born in 624,
was persuaded to accept the Roman Easter and
Roman tonsure and did change the opinions of
certain of the Scots — let us speak at large — lona
still remained unconvinced, and doubtless the
great majority of the Culdee Church. At the
date at which Adamnan flourished, the Romish
Church took active steps to win the Scottish
Church, Pope John IV. himself writing to the
heads of the North Irish Church, This brings
us to the date of the second Patrick, and doubt-
less the putting in shape satisfactory to Rome, of
the Palladius old Patrick story ; but the congre-
gational Culdee Church still remained though the
object of attention from the Romanists of the
south, who were so interested that it was a con-

74 HOW ST ANDREW

tested point between York and Canterbury under
which See the Church in the north of the island
was to be reckoned as subject. If we compare
what we have seen in the action of the Romish
Church, fixing a patron saint for Ireland and
choosing for that patron him who was known in
history as the first bishop commissioned by Rome
to the Scots, Palladius, under the name of
Patricius, and utilizing as a relic of him the bell
of the holy man with the Gaelic name Fillan,
reverenced by the Culdee Church in Armagh,
when they had " found " it, as they said ; we would
have an exact parallel to such action when the
nominee of Canterbury found a relic of the same
Fillan at St Andrews, receiving the same rever-
ence, but with a name unfamiliar to Canterbury,
seized upon the conjectured Scythian origin of
the Albanic Scots, should instruct that their
patron saint was the same as that of other
Scythians, viz., St Andrew, and therefore held
forth that the arm-bone that had been at
Kilrimont was the arm-bone of St Andrew. The
older Church, who were in possession of an arm-
bone, apparently ignorant of the identity of their
Fillan Avith his original Lupus, retained the Gaelic

CAME TO SCOTLAND 75

name connected with their relic. If these, specu-
lations we admit, but formed on as firm grounds
as the history of these times afford, are correct,
we explain how but one arm relic, one stone, one
bell-knocker remain, all of the one historic Fillan.
That every congregation of the Culdee Church
had a bell we need not doubt, and so more than
one was pretty certain to have remained.

All these relics connected with the name of
Fillan were found in Pictland, and establish a fact,
viz., the reverence for a Christianity different
evidently from that of Rome. Is it the least
Ukely that there was no knowledge of this faith in
the Pictish Settlement at the head of the Moray
Firth? The writer of the life of St Columba,
however, says that Columba visited the king of
a fort at the mouth of the Ness, provided him
with a druid, and converted him and his people
by the help of a stone. He gives the king a
name of which thirty are said to have reigned
over the Picts, the same name being given to the
Pictish chief who defeated and killed Egfred, king
of the Saxons ; the name was " Brude " = farmer,
a name evidently connected with the Gaelic
bruig, later brug, inhabited or cultivated land, the

76 HOW ST ANDREW

occupier of which received the name of briigaid,
and his house was a bruden. Adamnan's
" Columba " is manufactured history, we have no
doubt ; and the Romanists, who manufactured it,
were utilizing as the converter of the Picts one
who was credited with accepting Romish doctrine.
His relics were said to have been brought to
Dunkeld by Kenneth MacAlpine about the year
850, the same year in which the Scone stone was
said to be brought from Dunstaffnage. This con-
stitutes a traditional connection between Columba
and the coronation-stone, Dunkeld having be-
come the Romish bishopric of central Scotland.
Columba's relics were never seen by anyone
apparently, doubtless because, as the Annals of
Ulster tell us, they were carried to Ireland
about 878.

We have laid considerable stress upon the war-
like credit given to the Pictish people of middle
Scotland, and have pointed out how Palladius,
whom we take as the historical personage repre-
sented in Irish tradition as Sen Patraic, died in
Fordun, in the Mearns, in modern Kincardine.
The difference in name is explicable. Palladius
seems to have been a Scot, not necessarily an

CAME TO SCOTLAND 77

Irishman, and to have, of course, had a native
name Sochet or Sucat, Succetus, translated " God
of war " or " Strong in war," because Su in British
was the Latin fortis and cat = war. So is still
used in Gaelic as the equivalent of fitness for
any purpose, e.^. so-lubadh, fitness for bending,
flexible. Palladius is taken as a Latin translation
of this British name ; Pallas being the goddess of
war and wisdom, therefore Palladius equals " in-
spired by Pallas," not by Mars, for instance, and
we think the use of the name of the goddess
accords more particularly with the indications of
reverence for the female, of which there are dis-
tinct traces both in Goffrey's " British History,"
and the Irish legend of the " Tribe of the goddess
Dana." Patrick also, at a later date, was called
Coithrige, which apparently is derived from cat
" battle," and rig " king," and so an Irish version
of the British Sucat, which had lost any evident
meaning to Gaelic speakers. The well-known fact
that for the British " p " the Irish used " q," thus
British »iap = "son," Irish maij, viac= "son," leads
to the belief that in this want of attention to
their fs and q's, Ouatrig was originally an Irish
rendering of Patricius.

78 HOW ST ANDREW

The interchange of Christian and heathen times
of the Gaelic speaking tribes is evident in the
connection with the name Oengus. Irish story
speaks of a tribe which invaded Ireland called the
Tuatha De Danann. Tuatha is the Irish tiiaith,
Albanic tuath, a rural district, and its inhabitants
the uncivilized, boorish so to speak, and defines
in general the north, that is for a Gaelic speaker
what lies to the left hand, and so something
sinister. One sees, therefore, how anyone coming
from the north had been looked upon as more
rude than those who had come from the south in
these early days. The word De is " God," and
Dana is accepted as name of a " goddess," there-
fore we see that we have here rude, rustic fol-
lowers of Dana, whoever she may have been.
There is reason for supposing that the name con-
notes Diana, as " Anna " was said to be the name
of the mother of the Irish Gods. The Tuatha
De, as they are usually spoken of, i.e. the tribes
of the goddess, are credited with a leader called
the Dagda, who, in the stories that have come
down to us, appears a male who had as many
cloaks as there are heavens, as stated in the
Kabala. The name signifies " Good God " or

CAME TO SCOTLAND 79

" Goddess," and we must therefore consider this
deity as originally female. He had a daughter
Brigit, the same name as that of the female saint,
the Mary of the Gael. Brigit is the female equiva-
lent to the male Brude already considered. The
Dagda had also a son called the " Mac-Og," also
" Mac-In-Og," meaning either the " young son "
or the " son of the youth," the youthful female in
this case, Mac-in-Og then, the son of the good
goddess, a female. Who the good goddess was,
according to the idea of the old writer of what is
called Cormac's Glossary, is clear enough, who
says " Cera i in Dagdae," Cera, that is the good
Divinity. Ceres equal Demeter, mother earth, the
more vulgar Latin Bona Dea, good goddess. The
most celebrated possession of the Dagda was a
" never dry cauldron " (nunquan satis ?), and this
he had brought from two places where he had
been before going to Ireland, called respectively
Dobhar and lar Dobhar — Dober and West Dober
meaning the Water and the West Water, to all
appearance Forth and Clyde. The Young Son
or the Son of the young female has another name,
Oengus, especially of Brugh na Boinne. Oengus,
as we have said, is Unicus ; Brugh — the gh is

F

8o HOW ST ANDREW

silent — is the name given to a hollow tumulus
{bru is the womb) on the banks of the Boyne.
The River Boyne is called from Boand, said to be
the wife of a Nechtan, who treated a holy spring,
now called Trinity Well, with disrespect, and the
water bursting up broke her thigh bone, one hand,
and one eye, and when she fled in this condition,
pursued her to the sea. Nectan is a Pictish name,
meaning apparently an-ith-an, " the corn one."
We have Nithan, son of Fife, in the chronicles of
the Picts and Scots, who also is called Nectan,
son of Fotla, — Fotla, the suppositious original of
the female from whom the name Athol.

Oengus was remarkable for his beauty, thus
Cormac Mac Art, the king of Ireland, is compared
for his good looks to Oengus, son of the Dagda.
The worship of the Bona Dea was special to
females, and we are told by Bede that there was
a monastery of virgins at the city of Coludi,
identified with Coldingham in Berwickshire,
virgins of doubtful reputation, who on the death
of Ebba their abbess became even more wicked.
So bad were they, they were destroyed by fire as
a judgment. In tradition Oengus of Brugh na
Boinne is said to have had four birds created from

CAME TO SCOTLAND 8l

his kisses, which formed the flagstones of the lis,
court, palace, church oi Lug mac Eithlenn. There
were four things in all said to be brought from
the country from which the Tuatha De came to
Ireland, one was the Dagda's cauldron already
mentioned, another was the Lia Fail, the " flag-
stone of the enclosure," and the other two were
the sword and spear of Lug mac Eithlenn. The
four kisses, the four birds, and the four special
possessions of the Tuatha De are certainly inti-
mately connected. Lug means small, also quick,
swift. Lug's name is frequently spelt Lugaidh ;
and with this we may compare the Irish lughadog
and luda, the " little finger." Mac, of course, is
" son," and Eithlenn a female, is to be translated
as connected with ith, gen. etho, " corn," and lajin
an " enclosure," a " repository." We might trans-
late it best by the Lowland Scottish " meal
girnall."

Lug's spear was doubtless as certain in its
effect as that of Oengus of the poisoned spear,
and his sword of that description well known in
Gaelic tradition which was so efficient that it left
nothing to be done after a stroke with it. The
special tribe of Oengus of the poisoned spear was

82 HOW ST ANDREW

located in Bregia, of which he was king. The
Gaelic for Bregia is Maghbreagh, and it is note-
worthy at any rate that breach is Gaelic for a
wolf, as fuel is from whence Fillan, and
Maghbreagh, Bregia is thus comparable with
Magh Circinn, the plain of the Bogheads, in
Alba called Angus. Who the Oengus, the king
in this v/olfs plain, was has its explanation when
we see that his people, driven out of Bregia and
settling in Waterford, were, according to O'Curry,
thenceforward known as the " Deise." losa,
Gaelic for Jesus, therefore the tribe (of the) God
Jesus, surely a Mac-in-Og.

How much of this is purely manufactured
history it is hard to say.

According to O'Flaherty, the thirty-third king
of Ireland, flourishing 1421 before Christ, was a
certain Oengus, called Olmncad. He was of
Ulster, and conquered Picts, Belgians, Longo-
bards, and " Colastians," who O'Flaherty sup-
poses to mean " Caledonians." Muc is a " pig,"
cad, cat, battle. The boar, as badge of the 20th
Roman Legion, appears in sculpture on Antonine's
dyke, and also on the rock of Dunad, the fortifica-
tion in the INIoss of Crinan, the early Dunolly.

CAME TO SCOTLAND 83

The 20th Legion was stationed at Chester, and
the boar figures largely in Welsh tradition. In
Grecian story Oenopion, who instituted the boar-
hunt in Chios, is also called Oeneus, and he was
king of Calydon, certainly much nearer the name
for modern Scotland than Colastia. Though it
is hard to believe that a British writer, even in
early days, who had got some knowledge of
heroic Greek fable could have fancied the Greek
Calydon to be the Albanic Caledonia ; we cannot
doubt that the Greek story of Oeneus was the
nest-egg for the Irish story of the Oengus Olmucad.

We maintain that as Brude — let us translate it
" landlord " — was used as a title for suppositious
kings, so Oengus, Aengus, meaning the " only
one," was used more or less in the same way.
The oldest calendar of Gaelic saints that we have
has appropriately been ascribed to an Oengus
called the " Culdee," but the date of the composi-
tion of the so-called " list of festivals," Felire,
seems clearly that of the end of the tenth century.
An Oengus Cele-de is said to have flourished
about 200 years before that, and we conclude
that his name was taken as author as an appro-
priate connection with the earliest Christian

84 HOW ST ANDREW

Church in Ireland — a common device for giving
authority to what purposed to be an ancient work.
This habit must be accepted as accounting for
the Romish Church giving the name of Oengus to
the first royal convert in Ireland made by Patrick,
and that given to the first royal Pictish convert
accepting the Christianity of Rome, and incident-
ally St Andrew as Alba's patron saint.

The vague traditions of the earliest church
among the Picts in Alba connect with the same
idea as that we have given when considering the
name of the Dagda. The name Ninian as we
have it now, also Ninyas, is said to have been
that of the first royal convert to Christianity of
the Galwegian Picts — Galwegia being a descrip-
tive name connected with the Welsh Galwydel to
be translated like the Irish name Gallgaedel,
i.e. foreign sylvan dwellers, just as the name
Caledonia is connected with Celydd, a " sheltered
place " ; Celli, a " grove " or " bovver " ; so
Galwydel, Gallgaedel, was applied to a mixed
people connected with the Romano-British garri-
son of the wall from Tyne to Solway. The name
Ninia, like that of Oengus, is connected with oen,
aen, ean, ein ; Welsh, un, " one " ; and the definite

CAME TO SCOTLAND 85

article, and dea — goddess N-ein-dia. If academic
philology is right, the masculine name Ninian
really is " The one," formed in contradistinction
and subsequently to that of Ninia ; Ninia, " the
one female (goddess)," which would correspond
closely with the female worship found in the
reverence for the female Dagda.

Finally, we have another instance of the use of
this name, and, as we found an Oengus credited
with writing the oldest Festology of the Irish
saints, so we have in the so-called Nennius the
oldest attempt at a native written British history.
The older history by " Gildas " is not history. It
is a comminatory dissertation ; and the very name
given to the author — Gildas — suggests Cele-de-\is,
the Culdee. As Nennius history contains a notice
of St Patrick, the later Patrick, it was quite
possibly written about the same time, or a little
later than " Patrick's Confession " and his " Epistle
to Coroticus," which calls the Picts apostates. It
is surely not a mere coincidence that The One —
compare English " Anon " ! — who wrote the first
native history of Britain had for a baptismal
name " an oen " with a Latin male termination
'N-aen-ius.

86 HOW ST ANDREW

The identity of the grammatical derivation of
the two names Ninia and Nennius becomes quite
clear when we regard the Irish form of the
name Ninian (the old genitive of Ninia used
as the nominative of a male name), Monenn,
" My-Nenn."

That the significance of the name Ninia had
become lost, but was recognized as in its origin
female, appears in the Calendar of Aengus, who
tells of a female saint Monnine, of whom the
name is explained as follows : A certain dumb
poet fasting with her was cured of his infirmity,
the first word he said being ninnin, whence she
was called Mo-ninin or Mo-nindach.

The exclamation of the dumb poet " ninnin "
was a stam.mering attempt at articulation, for, at
the 1 6th September, one of a "great triad of
champions " is mentioned as Moinenn (Moninn,
etc.), " nuall each gena" " the cry (howl ?) of every
mouth." The female saint was described as a
" sister of Mary, for she was a virgin even as
Mary," She lived for " nine score years."

The conclusion we come to is that the Culdee
Church paid a more actual reverence to the Virgin
and child than to the male deity. To counteract

CAME TO SCOTLAND 87

to some extent the reverence for the female,
and introduce a greater reverence for the Romish
saints, was the ground plan of the doctrine incul-
cated by later Romish propaganda in Britain.

APPENDIX

(See p. 31)

Alexander's appeal to Canterbury was an apparent
admission of Canterbury's claim to superiority over the
Scottish Church.

Augustine, the first converter of the Saxons and first
Bishop of Canterbury, was originally a Benedictine of
the convent of St Andrews at Rome, and with the
philological argument that the name "Scot" equalled
"Scythian" was found a plausible suggestion for giving
St Andrew as patron saint to the Scottish Church
now placed under the same rule as the Saxon Church
and the Church of St Augustine. The converts of
Germanus and Lupus were now under one rule
(compare the name of the bringer of St Andrew's relics
to Scotland — St Rule) with the " Saxons and Picts,"
"Scot" taking the place of Bede's " Pict."

CHRONOLOGY

TRADITIONAL AND HISTORICAL

340 to 420 Jerome lived.

400 Claudian wrote "All Ireland moved by Scots."

420 Pelagius died.

425 Patrick went to Ireland. Ency. Brit, says "411."

429 Synod of Gallican bishops send Germanus and Lupus.

431 Palladius consecrated.

432 Palladius died.
432 Ninia died.

454 Hengist's invasion.

489 Patrick baptizes Aengus, who died that year.

493 Patrick died. Annals 4 M. Others say 469.

552 Patrick's relics brought to Ireland by Columba.

557 Columba went to Hy. Annals 4 M..

594 Columba died.

597 Augustine converts Saxons and settles at Canter-
bury.

624 Adamnan born.

636 Isidore died (Seville).

656 Tirechan wrote life of Patrick before.

685 Duin Ollaig burned.

692 Adamnan Romanized.

698 Muirchu wrote life of Patrick before.

704 Adamnan died.

731 Hungus reigned.

731 Bede wrote.

734 Fortrenn sends fleet to Ireland.

761 Hungus died.

go HOW ST ANDREW CAME TO SCOTLAND

843 Lorraine (French) named.

850 Columba's relics taken to Dunkeld.

850 Stone brought from DunstafFnage.

878 Columba's relics taken to Ireland.

934 Constantine driven across Vadum Scotorum.

975 Adulf made earl as far as the Myreford.

980 Pictish Chronicle written about.

1044 Carlingford ravaged for desecration of Patrick's bell.

1093 Malcolm Canmore killed.

1083 Maker of Shrine of Patrick's bell reigned till 1 121.

1 1 06 Alexander First, son of Malcolm Canmore, ascended

throne.

1 1 14 Abbacy of Scone founded.

1 1 14 Commencement of Saint worship ?

1 140 Mackgrig, a tenant of Prior of St Andrews.

1200 Abbacy of I nchaffray founded.

1214 Malgrig, a Culdee, at Muthill.

1296 Bachull and Bell " filched" from Scone.

1300 Langtoft's Chronicle written about.

1314 Fat Duncan at Bannockburn.

1314 Culdees at St Andrews at this time,

1 35 1 Combat of thirty in Brittany.

1 356 O'Mellan, keeper of " Bell of the Will," died.

1396 Combat of thirty at Perth.

1424 Walter Lacquin in French Scots Guards.

1497 Lewis de Claquin Man-at-Arms in Scots Guards.

1 528 " Maccoull " of Dunolly.

1613 Mcllglegane.

1630 McCoull of Clan Grigor.

1687 Stacey's blazons drawn.

1692 Mack-Claquane.

1798 Fillan's bell stolen to England.

INDEX

Abba, 35

Abbots, 36

Aberdour, 45

Abthanery, 35, 36, 1:5 ; of Dull,

Adamnan, 66, 73 ; his "Columba
a fabrication, 76

Adulf, II

Aenghus of Cashel, 53

Agricola, 8

aistiri = doorkeeper, 42

Alba, 5, 49 ; geographical posi-
tion, 8, 48 ; king of, 23, 24

Albani = white-haired, 70, 71

Alexander I., 29, 30, 34, 57, 63,
Appendix

Alsh, Loch, 26

amadan, 50

amaethon, 50

Andrew, St, 30, 31, 38, 55, 74,
Appendix ; relics of, 32

Andrews, St, 31, 32

Angus, 32 ; a county, 82

Anna= mother of Irish gods, 78

Anon, 85

Armagh, 68, 70, 74

Arm-bone, 38, 52, 74, 75 ; St
Andrew's, 30, 32 ; St Fillan's, 20

Argyle, 26, 36

Athelstan, 12

Athole, II, 13, 23, 27

Attacotish marriage rite, 3

Augustine, Appendix

Bachull more, 38
BaInagrew = Balnadhruidh, 27
Balmaclellan, 46

Bal no Maoir = town of thief-
takers, 28
Bannockburn, 19, 28, 55
Barscobe=:bishops' offspring? 46

Basilica, 33

Bell, bronze, 38; clapper, 75; no

clapper, 41 ; shrine (Patrick's),

56; "found," 74; as crown, 33 ;

" Assays the bell of Scone," 14 ;

Columba with Patrick's, 63 ;

Fillan's, 20, 27 ; of Glenlyon, 57 ;

of Logyrait, 39, 47 ; Patrick's,

47; "of troops," 57 ; " of the

Will," 47, 67, 68
Benbecula, 12
Birds, four=four kisses, 81
Bishops of Scots, 31
Black-morrow, 46, 48
Blackness, 12
do-aire=cowkeeper, 72
boar of Roman Legion XX., 82,

83
Bodotria, 11
Boece, 20
Boers, 49
Bona Dea, 79, 80
boor=:cultivator, 50
Bothwell, 16
Boyne, river, 80
Bregia, 82
brewing, 50, 64
Brigit, 79
Broichan, 51

Bruce, Robert, 20, 30, 37
Brude, 37, 51, 79, 83 ; farmer, 75
dru(ie?i = {a.rm-ho\ise, 76
brug=cultivated land, 75
Brugh na Boinne, 79, 80

Canterbury, 74, Appendix;

Archbishop of, 31
car={ort, chair, 6, 69
Carlingford, 68, 70
Carlops, 6, 16
caterans, 61

91

92

INDEX

cathair — see " car," 6

Cathedral, St Fillans, 33

Carthusians, 19

Cauldron, Never dry, 79, 81

Causeways, 40

fe=the globe, 51

Celestius, 3

Cellach Cualan, 54

Cera, 79

Ceres, 79

ci = dog, 23, 51

Cinge, Father of Cruithne, 51

Circinn, 23

Ciricius, 23

Cirig, 23

clach = stone, 60

clachan = village with church, 60

clachghlagain, 39, 40

Clachinyha, Clan, 60; =" clan-
Kay," or " Hay" wrongly, 63

clachinyha — qI \.\\G. causeway, 40

clag—\if\\, 39; "buidheann" =
bell of troops, 27, 28

Claquin, Loys de, 41

Clochain, 40

C"/(?cA(Z« = causeway, 60

Cleland, 16, 45

cocrich^: mutual boundary, 56

coigreach, 56

Crozier of St Fillan, 14

Coithrige, 77

Colastians = Caledonians, 82, 83

Coldingham, 80

Coludi, 80

Columba, 9, 45, 51, 59, 67, 68 ; at
Inverness, 51 ; relics, 76

Combat of " 30," 60

Conan, 23

Concheanns = dog heads, 24

Congan, 26

Conganus, 22

Conghal Clairinghneach, 24

Congregationalist, 35

Conn, the hundred fighter, 54

Constable of Scotland, 63, 64

Constantin, 12

corn, 49

Coronation stone, 13, 14, 76

Coroticus, 52

Crinan, 36 ; abbot, 37 ; moss of,

8, 82
Crosier =baghel, 32, 33 ; bronze,

38 ; double, 56 ; double at

Strathmartin, 25 ; double — one

inside another, 38 ; Fillans, 20 ;

damages King's foot, 54 ; used

as hammer, 39
Cruithne, 23, 51
Cruithneachd, 49
Cruithnigh (see "Picts"), 48, 49,

51. 63
Cruth, 50
cuach-=c\x^, 67
Cualan, 54
Cualgne, 69
Cuchullin, 69; =dog son of

Fillan, 22
Cuglas = Douglas, 16
Culdee church, 31, 32, 73, 74, 83,

87
Culdee church, Pictish, 67 ; mar-
riage of, 72 ; wives, 35 ; vv'or-

ship. 34. 37
Cumbria, 8, 16, 48
Cumbrian Britons, 44
cup bearer — a Hay, 64

DAGDA = Good deity, 78, 79, 80,

84,85
Daire, 54, 58

Dana, a goddess = Diana? jj, 78
darkness, of north, 3
Deise, 82
Delvinbeg, 58
Delvine, 8, 37
Demeter, 79
Derry, 58

De war = pilgrim, 15, 38
Dluthach, 54

Dobhar and lar Dobhar, 79
Dochart, river, 25
Dog days — connect with Fillan

and Ciricus, 24
Dogheads, 82
Dog of Fillan, 69
Domnach airgid, 29
Donaghmore, 68
Donnachadh Reamhar, 28

INDEX

93

Donnachaidh, Clan, 27, 28

Dorsair, Mac an, 42

Douglas = grey dog, 16

Doul, 55

Druids, 9, 27

d ruth = fool = harlot, 27

drygen — dry, 11

Dull, 36

Dulmonych, 38

Dunad, 37, 82

Duncan the Fat, 28

Duncansons, 28

Dundurn, 18

Dunkeld, 37, 76

Dunnolly, 37, 82

Dunstaffnage, 29, 53

Durward, 42, 43

dyke, 8, 63, 71

Eastek, 73 ; Culdee, 66

Ebba= abbess? 80

Ecclesgreg, 23

Edgar (of Northumbria), 11, 30

Egbert, 51

Egfrid, 37, 75

Eilhlenn= " meal girnall," 81

" Equity of Feen," 62

Errol, 63

/ae/an=woU, 15
/aenus= profit of agriculture, 71
/aod/iai/ =ho\\o\v in sand, 12
faol, faolchu=:wolf, 15
Fatal stone, 29, 32
Feen, 71

Felire — of Oengus Cele-de, 83
Female descent, 21
female reverence for, 77, 87
Feredach, 54

Feriach, Fillan's father, 21
J/^ordd= passage, 13
//i, silent, 15, 16
P'iatach Finn, 54
Fib, 23

Fierce ones, of Tay, 9
Fife, 23, 80

Fillans, St, 18, 19, 27, 29, 55, 74
Fillan, St, two, 21 ; why two? 53 ;
mute, 18 ; his day, 20th June,

24 ; genealogies, 53 ; relics, 52 ;

bed, 18 ; bell, 14 ; fair, 9th

January, 17 ; seat, 17 ; well, 17 ;

on Teith, 45
Fir Domhnanns, 51
Fodhla, Fotla, ii, 23, 80
ford, II
Fordun, 66, 76
Forfar=:great men, 10, 24, 25
Forth, 12, 13, 71
Forth and Clyde dyke, 44, 79
Forrester of Torwood, 28
Fortrenn = great brave, 8, 18, 59;

Navigators, 9
Fortrenn, 9, 10, 23, 24 ; Men of,

Britons, 67
Fothric, 12, 15
Free love, 3
Frisians, 44

Gallgaedel, 84

Galloway, 16, 59

Galwegia, 84

Germanus, 3, 6, 55

Gildas = cele-de-us ? 85

glagan, bell clapper, 39

Glendeochquhy, 25

Glendochart, 14, 19, 22, 30, 55

Glenkens, 46

Glenurchy, 26

Gospel, Angels, 67

Grampians, 5

Great Fool, 50

Greeks, 26

Grey dog, 15

Grig, 23

Glial, Guaid^VJaW, 13, 28,63, 69,
71 ; sons of, 45 ; in Irish tradi-
tion, 54

Gwall and miir, 69

Hallelujah, 4, 5, 64
Haie, de la, 63, 64
Hays of Luncarty, 63
Hengist, 7

Hungus, Pict, 32, 55 ; slain at
Scone, 56

Icy Ireland, 48

94

INDEX

Inchaffray, i8, 19, 27, 29, 30, 32,

38
Inistuthill, 37
Insanity, cure of, 34
insanus, 34

Installation of Pictish ruler, 33
lona, 73
Isidore of Seville, 31

Jerome, 3, 5, 72
Jesus, tribe of, 82

Karisimus Amicus, 21
Kenneth MacAlpine, 29, 30
Kentigern, 21
Kentigerna, Fillan's mother, 21,

54. 55
Kilallan, Fillan's church, 17
Kilellan, 26
KilfiUan, Wigton, 45
Killin, 19, 27
Kilkoan, 26
Kilrimont, 31, 32, 74
" King's Seat of Scone," 13
KpWrj, barley, 49

Langtofts Chronicle, 13

Laquin, Wastre, 40

Leac, a flat stone, 41

Lecky, Walter, 41

Leper, the, 18

Lia Fail, 81

Linlithgow, 16

Linn Garan, 51

Livingstones, 38

Logierait, 28

Lome, 8, 37

Lorraine, 4, 56

Lothair, 4

Lothian, 8

Lug mac Eithlenn, 81

Luncarty, 63

Lupus, 3, 4, 5, 6, 7, 15, 27, 29, 35,
37> 55. 73. 74 ; Chair of, see
Carlops, i6; traditional? 57

Macbeth, 37

MacClelands of Bombie, story of
coat armour, 46, 47

iVIacCool, Finn, 70, 71
McCoull, 26

MacCuail, Macgregors, 27
MacDonalds, 27

MacDougall, meaning of, 43 ;
pronunciation of, 44 ; spellings,

43. 44
Macgillechrist, 19
MacGille Fhillan, 16
MacGregors, 26
Mackgrig, 24
Mclnroys, 27
Maclagan, traditional meanings,

43 ; coat of arras, 47
Macilglegane, Mcglagane, 39
Mack-clagane, 41
Maclelain, Scots Guards, 41
Maclellan, various spellings, 45
Maklolandus, 47
Macnab, 36, 56
MacQuhouU, 59
Mac-og, Mac-in-Og, 79, 82
Madderty, parish, 18
Maelchallain, 58
Maghbreagh, 82
magh — plain, 24
Magh Circinn, plain of dogheads,

24. 25
MakyneDrosser, 43
Malcolm Canmore, 35, 63
Malgrig, a Culdee, 24
Man, Isle of, 70
Maor, maer = major, 28, 48 ;

= thane, 35, 36
Marriage, multiple, 3
Mars, 77

Martin of Tours, 5
Mary, St, 34
Mary, a sister of, 86
Menteith, 10
mk = v or f, 10
Moloch, St, 38
Monenn, 86
Monnine, 86
Monteith, Earl of (see Menteith),

26
Moray, 69, 75
Mormaers, 10
Myreforth, Myrefirth, 11, 12

INDEX

95

Myrcforth, Myrkvafiord, ii, 12

Mun, of Kilmun, 54

Mundus, St, 22

mundus=pure, 22

Mungo=" instructing dog," 22

Mungu, 54

Murthemne, 69, 70

murus, 69

mute, the, 18

Muthill, 24

Nadfraech = " portion of arm"?

S3
Nectan, Nithan, 80
Negro's head, 46, 48
Nennius, 85, 86
Ness, river, 75
New Hall, 7

Ninian, Ninyas, Ninia,4, 84,85,86
Northumberland, 8, 15

Oeneus, King of Calydon, 83

Oengus, Aengus, Angus, Hungus,
78,79,80,81,82; "tbeCuldee,"
83, 8s ; Patrick's, 84 ; St
Andrew's, 84

Oenopion, 83

Oister, Clan an, in lona, 42

Olmucad, of Ulster, 82, 83

O'Lochlein, Donald, 56

O'Mellan, Irish, 47

O'Mulholland, 56, 58

One, the, 85

ostiarius, 42

oilvo ix Kpid^uv = ha.T\ey wine, 49

P's AND Q's, 77

Padie fair, 66

Palladius, 65, 66, 73 74, 76, 77

Pallas, 77

Patraic, patron of Armagh, 67

Patrick, 53, 73, 77, 85

Pelagius, 3, 5, 72

Pelagians, 6

Pelagianism, 6, 65, 73 ; a heresy,

3, 52
Pharaoh, 31
Picts, 9, 16, 31, 49, 50 ; apostates,

52

Pictish Christianity, Culdee, 45,
52, 58

Pictish fortification, 37

Picts, southern, 5 ; of Galloway,
84 ; of Ulster, 68 ; Scottish
wives, 5, 8 ; descent through
mother, 5 ; Pictland, 75

Pictish Chronicle, 23

p'\g=:muc, 82

Pittenweem, 45

Plato, policy of, 3

Pledi = Palladius, 66

Pole axes, 62

Pool, Holy, 33

Pope, John IV., 73

porridge, 3

Porteous, 42

Prior, 36

pulpit, 6

QUATRIG, 77

Qwhewyl, Clan, 59

Rath Erann, 18

Relic, a swearing, 68; the "great

relic," 68 ; of Patrick, 67
Retinue of Wall, 8
Robertsons, 27
Rob Reoch = Freddy Bob, 28
rocking stone, 40
Roman invaders, 8, 9
Roman Walls — why said 133 miles

long, 44
Rule, Saxon and Scottish church

under one. Appendix
Rule, Regulus St, 30, 32, 55

Saint worship in Alba, 34

Saxons, converted, 7

Saxons and Picts, 4, 6

Scone, 14, 19, 30, 32, 34 ; Abbacy,

29 ; stone, 37, 53, 59, 75
Scotland, when so called, 49
Scots, 8, 30; Cimmerians, etc.,

71 ; =Sciti (Scythians), 31 ; in

Ulster, 48 ; no wives, 3
Scota, daughter of Pharaoh, 31
Scottish marriage rite, 3
Scot water, 12

96

INDEX

"Sculptured Stones of Scotland,"

25

Scythia, 31, 70

Scythians, 74; " white haired," 70

Sen Patraig, 54, 73, 74 ; = Palla-

dius(see Patrick), 66
Shaving " of birds and fools," 27
shrine, threefold, 29
Siaracht, 22, 25, 26
Sinell, a doorkeeper, 42
Spear, of Lug, 81 ; poisoned, 81
Stephen, St, 29, 30
Steward = rff^/az>f, 28
Strathclyde Britons, 15
Strathearn, Earl of, 29
Strathfillan, 18, 19, 25, 26, 33
Strathtay, 44
Strowan, 27

Sucat, Sochet, Succetus, 77
Sword, of Lug, 81
o-/cT?!'7; = tabernacle, 14
o-K6Ttos = darkness, 9

Tay, tribes of, 27
Teith, river, 10
Teutons, early in Alba, 71
Tom Moore, quoted, 30
tonsure, 65, 73 ; of Culdees and
Simon Magus, 27

Torwood, 28

Toul, 4, 56

///a/'/^ = sinister, 78

Tuatha De Danann, Tuatha De,

69, 78
Tula Aman, 37, 58
Tynemouth, 55

U Maelchalland, maer of

Patrick's bell, 48
unicus, 79, 83

VAD = ford, II
Vadum Scotorum, 12
Virgins, College of, 80
Virgin and child worship, 86
vbdla-thing, 11

Walks, North, 8
Wall, Forth to Clyde, 7, 8
White friars, 19
White Kirk, 19
Whithorn, 5
William the Lion, 37
Wolf, St, 45
Wolf's plain, 82

York, 74 ; Archbishop of, 31

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