Ordnance gazetteer of Scotland

ECCLESIASTICAL HISTORY.
rictories at Inverlochy, Auldearn, and Alford, and
Afterwards at Kilsyth, almost recovered Scotland for
Charles ere his army was dispersed at Philiphaugh.
The support afforded by the Scots to Charles II. in
1649-50 failed in its object, and the whole country
fell under the power of Cromwell; and though the
Restoration was nowhere hailed with greater joy than
in Scotland, the misgovernment and religious persecu-
tion with which Charles and James VII. repaid past
exertions on their behalf, made the greater part of the
people eager to welcome the deliverance brought by
William of Orange. The exiled house still, however,
retained a firm hold over the hearts of many Scotsmen,
especially in the Highlands, and the amount of discon-
tent that prevailed so alarmed Queen Anne's advisers,
in view of objections to the succession to the throne
and the chances of a civil war, that they prevailed on
the Scottish Estates to pass a bill providing for the
Union of the two kingdoms, which accordingly took
place in 1707. The result of the Act, as well as the
means used to carry it through, were unsatisfactory,
and caused discontent which, partly at all events, led,
on the Queen's death and the accession of George I. in
1714, to an armed rising of Jacobites under the Earl
of Mar. A considerable army gathered at Perth, but
their advance was checked at Sheriffmuir, and the hope-
less incompetence of the Chevalier, who took command
in person, soon after completed the ruin of the rebellion,
and Mar and James Slipped secretly on board a French
vessel at Montrose, and left their poor followers to their
fate. In 1745 the Chevalier's son, Prince Charles
Edward, with only seven adherents, crossed from Prance
to make another but more determined effort of the same
sort. Landing on the west coast of Inverness-shire,
and setting up his standard at Glenfinnan, where he
was joined by many of the Highland clans, he marched
south by Perth to Edinburgh, defeated Cope at Preston-
pans, and penetrated into England as far as Derby.
On the retreat he defeated General Hawley at Falkirk,
but was totally routed by the Duke of Cumberland at
Culloden, and with this last Jacobite rising the separate
history of Scotland comes entirely to an end, and the
Scottish independence and steadfast effort so strongly
exemplified by all the national history becomes there-
after an important factor in the development of Great
Britain.
ECCLESIASTICAL HISTORY.
By the Rev. John Reith, B.D.
Christianity existed in Scotland during the time of
the Roman occupation. In 397, towards the close of
that period, St Ninian is said to have introduced it
among the southern Picts at Whithorn, and thence to
have spread it as far north as the Grampians. From
410, when the Romans left Britain, till about the
middle of the sixth century, is a legendary period of
Scottish Church history. This Fordun filled up with
narratives borrowed from previous chroniclers, which
were enlarged by Hector Boece, but which are not
accepted by modern critics as historically accurate.
Thus there seems to be no historical ground for suppos-
ing that St Palladius was ever in Scotland at all. St
Servanus, who is said to have been found by Palladius
on his arrival in Scotland (430), belongs to the latter
half of the seventh century, and the Culdees are really
never heard of till the beginning of the eighth century.
Towards the close of the fifth century, a colony of
Scots from the north-east of Ulster settled in the west
of Scotland in a district which at least after that was
called Dalriada. Although for a time they prospered
and spread, they kept their footing with difficulty till
the arrival (563) of Columba, who, by his influence
with Brude, King of the Picts, secured them from
molestation. (See Iona and Inverness.) They then
extended their operations eastward, and the whole of
Scotland north of the Forth was christianised. South
of the Forth the great missionary was St Cuthbert,
whose abbey at Lindisfarne was to the north of Eng-
land and Lothian what Columba's monastery in Iona
ivas to the north of Scotland — the centre of ecclesias-
tical government and religious enterprise. At this
period there was no organisation that could properly
be called a church. The country was christianised by
a system of monastic settlements, and although the
missionaries we're ordained, they were under the juris-
diction of the abbots of the monasteries, who were often
laymen. See our articles Whithorn, Fordoun, Iona,
Inverness, and Melrose.
During the next period of Scottish Church history —
the seventh and eighth centuries— the important ques-
tion is the controversy between the native Church and
the Roman Church regarding the observance of Easter,
the shape of the tonsure, etc. When the purely Chris-
tian festival of Easter was substituted in the early
Church for the Jewish Passover, great difficulty was
experienced in adjusting the day of the week, or solar
time, to the day of the month, or lunar time. The
system adopted in the Western Church was to celebrate
Easter on the Sunday between the 14th and the 20th
day of the moon first after the vernal equinox, calcu-
lated on a cycle of eighty-four years. But a change
was made in 457, and in 525 the cycle of nineteen
years was finally adopted — Easter to fall on the Sunday
between the 15th and 21st day of the moon. Now this
change took place at the time when Ireland was com-
pletely isolated, so that the Christians there held by the
former system, and regarded the latter as an unwar-
rantable innovation. In 710 Nectan, King of the
southern Picts, issued a decree that the Catholic mode
should be observed throughout his dominions; and as
the Columban monks refused to comply with this decree,
the whole of them were expelled from his kingdom (7l7).
At the time when the Church in Scotland was coming
into collision with the Church of Rome in this manner,
two influences were at work modifying its constitution
internally. One of these was the introduction from the
Church of Rome of a hierarchy of secular clergy, with
bishops exercising jurisdiction over the monasteries.
The other was the rise of the so-called Culdees or An-
chorites (the name representing the Lat. Deicolae, which
was applied to Anchorites, as specially God-worship-
pers), who are first heard of in Scotland after the expul-
sion of the Columban monks. When in the ninth cen-
tury they were brought under canonical rule, along with
the secular clergy, the name of Culdees came to be
almost synonymous with secular canons. An attempt
was made by Kenneth mac Alpin to restore the Colum-
ban Church in his dominions ; and for this purpose he
founded an abbey at Dunkeld, and made its abbot the
first Bishop of Fortrenn {i.e., the kingdom of the southern
Picts), whose seat was transferred to Abernethy in
1735