he said to the man of God, I ask thee, Father, in the name of God, that thou wilt tell me what that sand is?' To whom the holy man replied, Promise me on thy faith that thou wilt not tell it to anyone during my life'; and on his giving the promise the saint saith to him, I have in sooth of late arrived from the Land of Promise. With me were Saint Columba and Saint Brendan and Saint Cannich (Kenneth); and God's power led us thither and led us back thence. And from thence brought I this sand for my burial place.' Now that monk, after the death of the man of God, narrated this story, and showed the sand which was placed in the Church Yard, as the Holy man commanded in his lifetime.'

Now the Salmanticensian Codex of this saint's life, preserved at Brussels, gives his words on this occasion in a fuller and more curious manner :

'I have now come from the Land of Promise in which we four gathered together are constituting our places, viz. Columba, Kille and I, our two places are together about the Ford (duo loca nostra simul circa vadum consistunt). But Kannech and Brandin Macu Althe have set up their places around the other ford. The name of the place of Columbe Kylle is called Ath Cain (i.e. the Fair Ford), and the name of my place Port Subi (viz. Port Joy). The name of Kannech's place is called Set Bethatch (Path of Life), and the name of Brandan's place Aur Phurdus (Brink of Paradise).1

2

'If therefore a temptation come to ye which ye are not able to bear, ye shall set forth to that Holy Land; and it shall be lawful for ye if there are to ye always twelve new beams with ye and twelve brazen caldrons (cacabi enei) for your journey. Ye shall therefore go to the Hill of Stones (Sliabh Liacc) in the region of the race of Bogen to the promontory which extends into the sea, and there ye shall begin to sail. Killing your oxen and it is lawful for you to eat the flesh of the oxen. For it might chance owing to the hurry of your setting out that ye could not prepare food for your journey, and in the skins of your oxen shall ye prosperously sail to the Holy Land of Promise.'

There is obscurity in this curious passage, but it would seem

1 The writer has not attempted to identify these four place names with their beautiful meanings, which, whether in Ireland or Scotland, evidently lie close to one another, and would be glad to hear where they are.

2 Tir Bogaine, the barony of Banagh, Co. Donegal. Slieve League is in that Barony (Plummer, Vitae Sanctorum Hiberniae).

that the oxen were not meant to be shipped on to the boat, as their hides were evidently to be themselves employed in making the boat with the twelve new beams, as it is distinctly said that in the skins of your oxen ye shall,' etc.

Many a new monastic foundation was symbolically commenced by twelve brethren, and the number of the caldrons ordered seems to point to this practice having been followed by S. Mun's own community.

Among the Argyll Charters dealing with the 'Progress' of the lands of Kilmun, is one under the great seal of King James IV., by which that monarch (for the services rendered to James II. and James III. by Colin, first Earl of Argyll, as well as for the services rendered to himself and for the love he bore the Earl) erected the town of Kilmund into a free burgh of barony for ever. The inhabitants were to be burgesses, and to erect a cross (of which no trace now appears to remain), and hold weekly markets every Monday, and to have two yearly fairs, one on S. Mund's own festival, the 21st October, the other on the Feast of the Invention of the Holy Cross, commonly called Beltane (3rd May), and during the octaves of those feasts.

On the 21st October, the Aberdeen Breviary duly enters the Saint's festival with six lessons briefly recording his life, in which his father's name, Tulchain, and his mother's, Fechele, are accurately given, and they mention his burial at Kilmun. All the Irish Annals record his death, or 'quies,' as they touchingly call it, at this date, in the year 635 or 636. Here for many ages his now lost bachuil' was carefully preserved.

When compiling for topographical reference the varying forms of the spellings of the original merklands of old extent in the ancient Barony of Lochow, the writer had noticed that wherever the early Campbells held lands connected with one of their castles or manors, a Chapel or Cil' dedicated to S. Mun lay in close proximity. Suspecting that these coincidences were unlikely to be entirely due to chance, he thought it more than likely that just as S. Morich was adopted as the patron saint of the ancient Clan MacNachtan, possibly because he was the first apostle of the faith through whom the conversion of that clan (or their remoter progenitors) had taken place, so S. Mund might quite possibly be the primitive patron of the Campbells or O'Duibhnes.

For instance, close to Innischonnel, the oldest known fortress of the Campbells, Lords of Lochow, we have a Kilmun. Three

miles off, and close to another of their old castles on Locharich, in Lorne, lies another Kilmun. Again, close to the first land which tradition says they acquired in Glenaray (viz. the Field of the Petticoat) lies another Kilmun, where foundations can be distinctly seen to this day, whilst on the Holy Loch in Cowall, close to the Manor Place of Stratheachie, where Duncan, first Lord Campbell, used so often to dwell when on his solempne hontynges in the neighbouring forest of Beinmor, and from which some of his charters are dated, lies the best known and most famous Kilmun of all. It had long existed as a Parish Church, but he, for the repose of the soul of his loved first-born son, Celestine or Gillespick Cambell, and others of his kindred and ancestors, on 4th August, 1442, erected it into a Collegiate Church for Secular Canons, and for whose becoming maintenance he granted certain lands in Mortmain or 'Frankalmoigne.' This then was the aggrandisement of a pre-existing foundation upon a venerated site.1

The above supposition as to the early connection between S. Fintan or Mund with the Campbells was strengthened seven years ago by the writer finding at the end of a transcript of the 1442 charter some notes made in 1819 by the industrious senachie, James Campbell of Craignure, on behalf of Lady Charlotte Campbell, in which Craignure plainly and definitely asserts that S. Mund was the accepted patron saint of the early Lords of Lochow.

Constant tradition has affirmed that Celestine Cambell died on his way back to Lochow from studying in Glasgow, and that a great snowstorm prevented the vassals from bearing his body to Inishail on Lochow, where till this event the Campbells had been laid for centuries, as well as their kinsmen the MacArthurs. Further, that it was the great Lamont of all Cowall 'who granted a grave to the Lord of Lochow in his distress.' A Gaelic saying to this day preserves this tradition. Against its truth (unless it was a much earlier Lord of Lochow to whom it happened) must be set the following incontestable fact, viz. that there is absolute proof from an undated charter of circa 1360,2 that Kilmun and

1 It is worthy of note that much of the time which this Duncan spent as a hostage in England in the reign of Henry IV. was at Fotheringhay Castle, and the neighbouring Parish Church had recently been erected into a similar collegiate establishment, and it is possible that this gave him the idea for Kilmun.

2 This charter was confirmed by King David on the 11th October, in the thirty-fourth year of his reign and the Countess having given another charter,

C

many adjoining lands came into the hands of Guilleaspos (sic) Cambell, son of Sir Colin Cambell of Lochow, by a grant from Mary, Countess of Menteith. Now this Guilleaspos was the grandfather of Duncan, who founded the Collegiate Church and establishment. The grant included the Advowson, etc., and as the Countess terms the grantee 'her beloved and special cousin,' there can be no doubt that there was a close blood relationship between the parties. There is charter proof that Guilleaspos married Mariota, daughter of Sir Iain Laumond of that Ilk, and it is significant that the old clan pedigrees assert that his second marriage was to a daughter of Sir John Menteth, second son of Walter Stewart, fifth Earl of Menteith, which is doubtless perfectly correct.

As the Lamonts undoubtedly had held Kilmun in the thirteenth century, the problem remains unsolved as to how the Menteiths acquired it, unless they married a Lamont at some previous date, of which no record appears to remain.

If the tradition about the grant of the grave for Celestine's body be indeed true, it would seem to show that the Lamonts had retained certain burial rights in the chancel, or in some special portion of the pre-Collegiate Church of Kilmun.

NIALL D. CAMPBELL.

also undated, of some further lands at Kilmun, which were to be held in feu of her for payment of a silver penny at Glasgow fair, King David confirmed it upon 25th May in the thirty-third year of his reign.

The reddendo of the other charter was a pair of Parisian gloves at Glasgow fair if asked for, which shows that both were blench tenures, and in both charters the King's service in war as far as may concern the lands granted is reserved. (Originals in the Argyll Charter Chest.)

Further, the Countess states that she holds Keanloch Kilmun, Correikmore, Stronlonag, Correntie Bernicemore and Stronnahunseon of the Stewart of Scotland. These are the lands named in the second charter to Guilleaspos Cambell.

1 Between 1230 and 1246 Duncan, the son of Fercher, and his nephew, Lauman, the son of Malcolm, granted to the monks of Paisley those three halfpenny lands which they and their ancestors had at Kilmun with the fishing and all other just pertinents and bounds and the whole right of patronage competent to them in the Church of Kilmun. In 1270 Engus, the son of Duncan, the son of Ferkard, confirmed the grant. (Register of Paisley Abbey, PP. 132-133.)

A Mass of St. Ninian

HE following proper for a mass of St. Ninian is written in

a sixteenth century hand on the verso of the last leaf of a Roman missal.1 The missal is a folio printed at Paris by Petit in 1546, and the title page begins Missale ad sacrosancte Romane ecclesie usum.2 There are no Scottish saints' names added in the kalendar, nor are there any other manuscript additions. We have no evidence that the Roman use was ever introduced in the parish churches of Scotland. All surviving books and fragments of Scottish secular use are of the English use of Sarum, and all other evidence goes to show that that use must have been practically universal on the mainland of Scotland. But the Greyfriars generally seem to have used the Roman books whatever country they were in, and it is not impossible that we have here a missal that was used by them. The addition in manuscript of a mass of St. Ninian is not absolute proof that the book containing it was used in Scotland, though it is exceedingly likely.

The Office or Introit is not given. The Collect is the same as that in the Arbuthnott Missal, except for a few unimportant verbal variations. The Collect in the Aberdeen Breviary' has the same ending but a different beginning. This is unusual: it is not uncommon to find liturgical forms with the same beginnings but different endings. The Gospel is the same as in Arbuthnott,

1 In the possession of the Very Rev. F. Llewellyn Deane, D.D., Provost of St. Mary's Cathedral, Glasgow, to whose kindness I am indebted for permission to transcribe the manuscript matter.

2 This edition is not in Bibliographia Liturgica, by W. H. J. Weale, a book which is far from complete.

3 Liber ecclesie B. Terrenani de Arbuthnott, Burntisland, 1864, 369. Breviarium Aberdonense, 1509-10, repr. 1854, Pars estiva, fo. cvijv. "For example, many of the collects in the Aberdeen breviary have the same beginnings as those in the earlier Fowlis-Easter breviary (Breviarium Bothanum, London 1901), and it may be that Elphinstone retained the old familiar openings, altering the rest in accordance with the taste of the day, just as Dr. Sancroft did