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--and it is unfortunate that the local magnates did not take Drummond for their model in framing their speeches. Magniloquent loyal Addresses more than one, on this occasion, full of drowsy Bombast, like tales told by an idiot, I have read and will not remember,' groans Carlyle, and two extracts may suffice to prove that his scorn was amply justified. This is that happy day of our new birth, ever to be retained in fresh memory.. wherein our eyes behold the greatest human felicity our hearts could wish, which is to feed upon the royal countenance of our true Phoenix, the bright star of our northern firmament, the ornament of our age, wherein we are refreshed, yea revived with the heat and beams of our sun,' exclaims Mr. John Hay, Town Clerk Depute of Edinburgh. What heart would not break? what eye would not drown itself in tears for the so long absence of so well beloved and so much loving a Prince, a King second unto no other, and far from any second, matchless in birth and royal descent but more in heroical and amazing virtues?' gushes Mr. Robert Murray of Stirling. Such crude and childish sentiments James doubtless swallowed with a solemn countenance as befitting a Scottish Solomon.

Passing through Leith, he entered Edinburgh on May 16, where he was greeted by the Provost, Magistrates and Town Council, attired, according to the Chronicler of Perth, in black gowns. It seems strange that they should have donned this funereal garb; and in a letter dated a week later from Mr. John Chamberlain, in London, to his friend Sir Dudley Carleton, British Ambassador at the Hague, a different and more graphic account of the ceremony is given. We have little out of Scotland since the king's being there.... Some speech there is how the burghers of Edinburgh received him in scarlet gowns and more than 100 in velvet coats and chains of gold and 300 musketeers in white satin doublets and velvet hose and that they presented him with 10,000 marks in gold.' 15

The populace were horrified by the ritual at Holyrood. Organs pealed, choristers sang, and surplices were worn. Then the king went to his Palace of Falkland to hunt, afterwards staying at Kinnaird in Perthshire, and receiving poems and addresses of welcome at Dundee. Between June II and 14 he visited the Earl of Morton at Dalkeith, his transport consisting of 80 carts

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14 The Chronicle of Perth, 1210 to 1668, Maitland Club, Edin. 1831, P. 19.

15 The Court and Times of James the First, vol. ii. 1848, p. 13.

and 240 horses.16 Back in Edinburgh again he lectured his countrymen at the opening of Parliament, frankly telling them that they were a barbarous people.17 He only hoped that they would be as ready to adopt the good customs of their Southern neighbours as they had been eager to become their pupils in the arts of smoking tobacco and of wearing gay clothes. The speech is the reverse of conciliatory, and the authors of the addresses must have wished that they had modified their language. It this occasion that David Calderwood, minister of Crailing, was banished for protesting against James's policy in ecclesiastical affairs. Continuing his progress by Stirling and Perth he convened a meeting at St. Andrews on July 13, at which the bishops and ministers were present.

During a second visit to Stirling he received a deputation from Edinburgh University headed by the Principal, Henry Charteris. For three hours he listened to a disputation in Latin by six learned professors, Adamson, Fairly, Sands, Young, Reid and King, and wound up the debate by complimenting the combatants and indulging in bad puns on their names, as for example that Mr. Young was very old in Aristotle. By the end of July his Majesty had reached Glasgow and Paisley, and he stayed for two days at Hamilton Palace with the Marquis of Hamilton, being also entertained at Sanquhar Castle by Lord Crichton of Sanquhar. Doubtless it was a convenient stopping-place, but the royal visit must have awakened unpleasant memories in the family, since only five years earlier James had condemned his host's predecessor in the title to an ignominious death by hanging before the gates of Westminster Hall on the charge of having instigated a murder, for which the unfortunate sufferer had at least some provocation, seeing that the victim, one Turner, had, whether intentionally or not is uncertain, put out one of his lordship's eyes in a fencing bout. Carlyle, grimly humorous, cites this as an example of James's rough justice. At Drumlanrig he was welcomed by Sir William Douglas with the usual poetical effusions.

The king arrived at Dumfries on August 4, where he presented the inhabitants with a miniature piece of ordnance in silver, which is still preserved in the Town Hall, and ordained an annual wapinshaw, in which the Incorporated Trades took part. The competition was continued till 1831, and it forms 16 The Scots Peerage, edited by Sir J. Balfour Paul, vol. vi. 1909, p. 376. 17 S. R. Gardiner's History of England, vol. iii. 1883, p. 224.

the theme of John Mayne's spirited poem in five cantos, 'The Siller Gun,' which deals with the gathering of the corporations, the march to the field, the spectators and marksmen and the general festivities. Leaving Annan, accompanied by a large number of Scottish Councillors, James then crossed the border to Carlisle and bade farewell for ever to his ancient kingdom of Scotland. G. A. SINCLAIR.

The Origin of the Holy Loch in
Cowall, Argyll

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WELL-KNOWN feature of the Firth of Clyde is that branch of it known for ages as the Holy Loch.' The old Statistical Account gives its Gaelic equivalent as Loch Shiant. On its shores stands the remains of the old Church of Kilmun, where for 500 years the Campbells of Argyll have buried their dead.

There are several traditions in regard to the origin of the term Holy Loch, some of which have been printed or briefly referred to in print at different times, and others have survived in oral tradition, viz.:

1. That a Lord of Lochow, returning from the Holy Land with a ship loaded with earth and sand from that country, destined for the foundations of S. Kentigern's Cathedral at Glasgow, lost his ship or ran her ashore.

2. That the Lord of Lochow brought the sand from the Holy Land for a burying place at Kilmun, or for building the Church of Kilmun.

3. That it was the Chief of Clan Lamont who came back from Palestine with sand destined for the founding of a burial place at Kilmun.

It will be noticed that the one feature common to the various accounts is the story about sand from the Holy Land or some sacred spot having originated the epithet.

In the following passage dealing with a far more remote age and period, we have a more certain and interesting solution of the origin of the name 'Holy Loch,' and it goes far to show how a story is often brought down to a time nearer to the memories of such as tell it when it has really occurred long before-it is in fact the unconscious modernisation of an incident actually recorded in the ancient life of that very saint who was the primitive founder of the original Celtic Church of Kilmun, viz. Saint Fintan Munnu or Mund (meaning Fintan, my beloved

one), and whom from other evidence the writer has been able to identify as the original patron saint of the Campbell Lords of Lochow.

There is in the lives of those saints, who, though Irish by birth, spent much of their lives in Alba (Scotland), seldom an indication as to which of the two countries was the scene of the specific incidents, miraculous or otherwise, narrated in the different chapters. In S. Adamnan's Life of S. Columba, and in that by S. Cuimine the Fair, one of his renowned successors, we find reference to a considerable number of both miracles and ordinary events which took place in Iona and other parts of Argyll (Dalriada). That the same thing must be understood in the Life of S. Fintan Munnu is obvious, and we need have no reasonable doubt but that the following incident, forming the twenty-eighth chapter of this saint's life, took place by the shores of the Holy Loch in Scotland, and not at the scene of any of his Irish Foundations, for the reference to a brother, who was a Briton, is just what would be natural in a place like Kilmun, so near to Dunbarton, the Capital of the Kingdom of the Strathclyde Britons. The incident is thus narrated, of which the following is a translation:

Chapter 28. A certain monk of the race of the Britons was at S. Munnu's,1 and had his cell hard by, and dwelt as a hermit. And he was skilled in carpentering, and used to do woodwork and other work for the Brethren. One day Saint Munnu came in the morning to that man's cell, and there was at the time a fire in the house for drying the wooden planks. And the monk knelt before the holy man and said, Father, sit down for a short while in the seat by the fire that thy feet may be warmed.' To which the man of God consents, and as he sat by the fire the monk took his brogues (ficones) and found wet sand in them. And lifting it up he wrapped it up in his towel (sudarium), and

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1 Munnu is of course a hypocoristic name, being contracted from Mo-fhinnu. Taghmon in Leinster is his chief foundation in Ireland. The principal Saints mentioned in his life are SS. Brendan of Clonfert, Columba, Cainnech, Baithine of Iona, Comgall, Molua, Molaisse of Leighlin, and Mochoemog, who survived Munnu, dying in 656, and Mr. Plummer has pointed out that in the historical setting of his life there are no inconsistencies.

It is noteworthy that Strachur, anciently Kilmaglass, was evidently founded by or dedicated to S. Molaisse, as an old charter speaks of the Ecclesia Sancti Malaci, and its parish touches Kilmun to the north. Within its bounds lies Glenbranter, which in all old writs is written Glenbrandanane and Glenbrandane, clearly indicating a connection with S. Brandan.

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