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shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me."

Mr Waller Paton's paintings have been about a dozen within the last five years, chiefly woodland-two from Finnich Glen, four from Arran, and one of the Railway Bridge at Paisley. He is evidently increasing in favour with the public, and in the estimation of his fellows in the art, as testified by his recent election to Associateship in the Royal Scottish Academy of Painting, &c. The woodland scene, in which he is at present engaged, near the head of one of our Scottish lakes, gives fair promise of meeting public approval.

In illustration and confirmation of the remark near the foot of page 166, that "Perth and Stirling had their schools in 1173, of which the monks of Dunfermline were the directors"-as also of the statement at p. 242, that "the Chartulary notices in several deeds that the schools of Perth and Stirling had been given to it," and that a confirmation, some time between 1165-1177, by Richard, Bishop of St Andrews, to the same effect, adds, "and all schools which belong to the foresaid church-viz. of the Holy Trinity of Dunfermline"-Professor Innes, in his lecture on the early education of Scotland, delivered in the College of Edinburgh, in February 1850, stated that, "in 1550-60, Andrew Simson taught Latin with success at the grammar-school of Perth; the same foundation, doubtless, of which the Dunfermline monks were the patrons three centuries earlier, where he had sometimes three hundred boys under his charge. And although it is boasted that these included sons of the principal nobility and gentry, it is more for our present purpose to observe that they must have consisted of the burgher and peasant class, and a great number who cannot have been designed for the church."

A translation of the suspicious oldest Latin charter of Malcolm Canmore, inter 1057-1093, printed in Dugdale's Monasticon Anglicanum, 1661, from the MS. volume of Sir James Balfour, Knight, Lord Lyon King at Arms in Scotland to Charles I., will be found in the Appendix to the first volume, on p. 499. The charter corresponds better with the period of Malcolm IV., a century later, when a Nes or Neis, son of William, and a Merleswain, two of the attesters, lived, being frequent witnesses, especially the former, in the Register of St Andrews, about 1160-88.

The names Inueresc and Muselburge occur in the charter, as they do in many early Dunfermline charters, the latter sometimes spelled Muskilburg; but the former denotes the parochial district, and the latter merely the town or burgh near the base of the rising ground, on which the church of Inveresk stands, in the centre of "the auld kirk-yard" and cemetery-it is believed a Roman station or villa, from remains recently found in its vicinity.

The disputed charter may be compared with the admitted, fullest, and much larger charter of King James II, dated at Edinburgh the 22d March 1450, of which an English translation is given at pp. 577-80, exhibiting in detail the increased extent of the landed property of the Monastery at that period.

Among several explanations of names and sites noticed in the charter, given at p. 580, one is of Malcolm III. being styled Malcolm I., and Malcolm IV. called Malcolm II-viz. the former as being the founder and first benefactor of the monastery, and the latter the second royal donor of it, of that name.

Robert de Lundoniis (alias Londonia), stated at line 4 of p. 579 (misprinted 6 in p. 581) to be mentioned in this charter as having granted to the Abbey of Dunfermline one toft in Edinburgh, must be distinguished from a person of the same name who was the natural son of King William (the Lion). He appears to have been a liberal donor to the church. Another of his gifts was the church of Lessedwin (near St Boswell's) to the monks of Dryburgh, for the safety of the souls of his king, of his father, Richard de Londonia, and of his mother, Matildis de Ferrars. This grant was confirmed by Joceline, the Bishop of Glasgow; but the confirmation of it was the subject of much controversy. He granted also to the monks of Dryburgh, and the canons of Jedburgh, "three shillings in money," with the curious addition, "and one pound of pepper, out of his toft, within the village of Lessedwin." All this occurred in the latter end of the twelfth century. Subsequently, the place was variously disposed of, and suffered much damage from the English about the middle of the sixteenth century.*

From the position of King Duncan's name in the charter among the other Scottish Sovereigns, immediately after that of Malcolm III., the inference is natural that he is intended for

* CHALMERS' Caledonia, 4to, vol. ii. p. 180.

King Duncan II.; and he is supposed to have been a son of Malcolm by a previous wife to Margaret, Ingibiorg, the widow of Torfæus, Earl of Orkney.* He is stated in the charter to have made gifts to the Abbey of two towns, named Luscar; most probably villas or farms, still known to exist in the parish of Carnock, adjoining that of Dunfermline on the west-Easter and Wester Luscar; on the latter of which is the mansion-house of Robert Hutchinson, Esq. of Carnock and Luscar. The memory of this prince appears to have been long and affectionately perpetuated, since King Alexander II, at the beginning of the thirteenth century, founded a chaplainship in the cathedral of Elgin, Morayshire, allotting an annual rent of three merks to be paid yearly out of the feus of the burgh of Elgin, pro anima regis Duncani;t which was kept up in their religious offices till the middle of the fifteenth century.

I am happy to add a fifth reply to my query regarding Triforium, from the Notes and Queries, in which the writer cites an authority in favour of my suggestion as to the probable use of this gallery. It bears date January 16, 1858.

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Triforium (2nd S. iv. 269, 320, 481, 522).—The probable use of this gallery has been discussed. Your correspondent P. C.'s opinion is thus supported by Mr Charles Dickens. (The passage occurs in The Old Curiosity Shop, where the Bachelor is showing little Nell over the old church. He has been taking her into the vaults) :—

"Thence he took her above ground again, and showed her, high up in the old walls, small galleries, where the nuns had been wont to glide alongdimly seen in their dark dresses so far off-or to pause, like gloomy shadows, listening to the prayers."-Master Humphrey's Clock, 1st edit. vol. ii. p. 98. "CUTHBERT BEDE."

(Pp. 168-177, 499-501). I have nothing of moment to add to the details contained in these pages, regarding the Culdees, in connection with Dunfermline. Although the testimonies are not so early, numerous, or strong as might be wished by some, to the fact of their having had a settlement in Dunfermline, yet, taken along with the circumstance of the Church having been dedicated to the Holy Trinity, according to the supposed Culdean usage, I think they are sufficient to sanction the great * DALRYMPLE'S Historical Collections concerning the Scottish History, 8vo, 1705, p. 164; and Hist: and Stat. Account of Dunfermline, vol. i. p. 282. + Registrum Epis. Morariensis, p. 30.

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probability of such a settlement having existed here. Nor need it be doubted that the Church was founded by Malcolm III. ⚫ or his queen, Margaret of England; † and, according to some, even completed by Alexander I, and for the most part still remains. But the exact form of worship which obtained in it during Malcolm and Margaret's reign, which was the transition period between the Celtic, Culdee, and Romish beliefs and services, it is perhaps impossible now to determine. For myself, I acknowledge that the views of Dr Daniel Wilson, expressed in his Archæology (pp. 603, 604), most accord with my own, and I shall content myself with giving them in his own words :-"The Princess Margaret became the Queen of Malcolm Canmore and the sharer of his throne. Her gentle spirit, not untinctured by the

The chief authority is the learned and laborious Chalmers in his Caledonia, 4to, 1807, vol. i. pp. 434, 438; followed verbatim by Jamieson, On the Culdees, 4to, 1811, p. 165; and by the writer of a long and able article on them in the Edinburgh Christian Instructor, 1831, vol. xxx. p. 233; as also by Mr C. Innes, in his preface to the Originales Parochiales Scotia, as quoted at p. 46 of this volume. Neither, however, Dr Smith in his Life of St Columba, nor Dr W. L. Alexander on Iona, expressly names Dunfermline in their lists of Culdee establishments.

+ BISHOP TURGOT's Life of Margaret in Vita Antiquæ Sanctorum; Fordun, i. 273; Miscellanea Scotica, vol. i., &c., as quoted at p. 183 of this volume.

‡ CHALMERS'S Caledonia, 1807, vol. i. p. 438; BUCHANAN'S Hist. of Scotland, by Aikman, 8vo, vol. i. p. 350; Edinburgh Christian Instructor, vol. xxx. p. 235; PENNANT'S Tour, vol. iii. p. 215.

The following is a fuller extract from Sir James Dalrymple's Collections, 8vo, 1705, than is given in the note, p. 169 of first volume: "The excerpt out of the priorie of St Andrew's says that King Malcolm and Queen Margaret gave to the Culdees villam de Balchristin, which seems to take its name from Christ, and so proper lands for the Colidei. It is also there 'said that Edelradus vir venerandæ memoriæ, filius Malcolmi Regis Scotia, Abbas de Dunkelden, et insuper comes de Fife iis dedit terras de Admore. And because he was under age, Alexander and David, his brothers, did afterwards confirm his gift in the presence of Constantine, Earl of Fyfe, and other persons designed Filii sacerdotum de Abernethy, and of other Priests, and of the Priests of the Kelledeorum, et Berbeadh rectoris Scholarum de Abernethy, &c., Amen.'"-Pp. 225-6. "From this it appears that the Culdees were had in great esteem with this King and Queen, and their children after them;" but I can find no other Abbacie founded by them; and in the erection of this Abbacie certain lands were reserved to the Keldees, as will appear by King David's Charter to this Abbacie (excepta illa rectitudine quam Keledei habebant). "The Church is dedicat to the Holy Trinity, and not the blessed Virgin Mary, or any Saint."Pp. 227-8.

asceticism of the age, softened the fierce passions of her husband, and made his wild nature bend obedient to her will. The grand-niece of the Confessor * became the reformer of the Scottish Church and the redresser of its abuses. Provincial councils were summoned at her command, at which Malcolm became the interpreter between the Saxon Queen and his Celtic clergy. Her great aim was to assimilate the Scottish Church to that of England, and, indeed, of Rome, neither of which it would seem to have greatly resembled. To her we chiefly owe the eradication of the Culdees (Gille-de, servant of God), the successors of the first recluses and monks who established religious fraternities in Scotland, and who differed latterly from other orders probably more in their laxity as to monastic observances than on points of faith. Yet there were not wanting among them even then some worthy representatives of their primitive missionary founders. The Chartulary of St Andrews, which furnishes some curious evidence of their absorption, partly by conformity and partly by force, into the new orders of canons regular, also affords some insight into these primitive religious societies, not unsuited to awaken regrets at their arbitrary extinction. The sons of St Margaret-Edgar, Alexander, and David-though differing in nearly every other respect, concurred in carrying out the reformation, by which the Scottish Church was restored to uniformity with the ecclesiastical standards of the age. Worthy descendants of the Confessor, they not only made the Church of England their model, but frequently selected their spiritual directors from its clergy, preferred English priests to the bishoprics, and peopled their abbeys with its monks. The 'Saxon Conquest' was, in truth, even more an ecclesiastical than a civil revolution, and the evidences of its influence are still abundant after the lapse of upwards of seven hundred years. In the period which intervened between the landing of the fugitive Saxon princess at St Margaret's Hope and the death of her younger son David, nearly all the Scottish sees were founded or restored, many of the principal monasteries were instituted, their chapels and other dependencies erected, and the elder order of Culdee fraternities and missionary bishops for the first time superseded by a complete parochial system. It was David I. who ejected the brethren of St Serf, established on the secluded little isle of Lochleven, and merged both that and the Culdee house of Monymusk into the new priory of canons regular of St Austin, established at St Andrews. We read with no little interest the brief inventory of the Lochleven library, thus unscrupulously seized by the 'soir sanct.' Among its sixteen volumes were the Gospels, the Acts of the Apostles, and the three Books of Solomon, a Commentary on the Song of Solomon, and another on the Book of Genesis†-no discreditable indication of the studies of these recluses of Lochleven, whom some have inclined to rank among the Protestants of their age. But old things were then passing away under the guidance of reformers not less zealous than those of the sixteenth century."

* King Edward, so surnamed (A.D. 1041).
+ Liber Cart. Sanct. Andree, p. 43.

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