Chronicles of Strathearn. Various
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relative to the early Christianity of Scotland is Warren's Liturgy and Ritual of the Celtic Church. (Clarendon Press, 1881.)
The view given by Mr. Hewison in "Bute in the Olden Time" (Vol. I., p. 119) of the doctrine and ritual of the Celtic Church in Ireland in the days of S. Patrick may safely be accepted as generally applicable to the Celtic Church in Scotland from 500 to 1000 A.D.:—
"We are dependent upon the 'Tripartite Life of S. Patrick' for definite information regarding the teaching and modes of worship in the Church in his day. It is clear the early teachers faithfully maintained the Holy Scriptures as the rule of faith, and used the version of the Bible prepared by S. Jerome. There are substantial reasons for believing that they also possessed a vernacular version, if not of all, of some of the books of the Bible, the Greek portions of which were studied by the more famous evangelists, like S. Brendan. A liturgy was also used, and, from surviving fragments, it appears to have been related to the 'Ephesine,' rather than to the 'Petrine' family of liturgies—that is to say, it was different from the Roman, and if not identical with the Gallican liturgy, was similar to it. Of the co-equality of the Trinity they had no doubt. In the 'Tripartite Life,' Baptism and Eucharist are mentioned as sacraments, but penance, marriage, holy orders, and extreme unction are not referred to as sacraments; while confirmation, if not accepted as of divine institution, was esteemed to have an imperative importance. There is only a slight trace of the honours paid to the Virgin Mary in the same work. According to the editor, 'The Blessed Virgin Mary is never mentioned either by Patrick, or Secundinus, Muirchu, or Tirechán.' Communion was partaken of in both kinds, the wine being mixed with water in the chalice, and sucked through a fistula. Prayers and fasting on behalf of the dead were indulged in, and much virtue was attached to severe fastings and ascetic mortifications of body and soul. Every day was consecrated to unremitting labours in the Gospel. Sunday was, indeed, a day of worship, divided into eight watches, like the other days of the week, and was fully observed in the saying of mass, the chanting of the 150 psalms, and preaching to the people. The clergy—deacons, presbyters, and bishops—were married. A notable feature of consecration of bishops was the practice of consecration by a single bishop, sometimes at a leap, without the candidate having received orders as a deacon or priest. Priests and virgins had a 'roving commission' to 'sing and say' over the land. It is interesting to find that the catacombs in Rome have preserved the monuments of 'virgines peregrinae,' like those of the Celtic Church. The size, importance, and influence of a complete ecclesiastical establishment (muintir), such as that presided over by S. Patrick, may be inferred from the functions of the 24 persons who were in office along with him—viz., bishop, priest, judge, bishop-champion (polemic), psalmist, chamberlain, bell-ringer, cook, brewer, two waiters, charioteer, fire-wood man, cow-herd, three smiths, three artizans, and
II.—RELATION OF AUCHTERARDER PRESBYTERY
TO THE DIOCESE OF DUNBLANE.
Of the thirteen dioceses in Scotland, that of Dunblane was the smallest. In its Parochiale, or list of parishes, were 43 entries; but 3 of these were not parishes at all, but prebends, representing respectively the Abbots of Cambuskenneth, Arbroath, and Inchaffray. Of the churches and parishes proper that constituted the diocese, no fewer than 18 are now included in the Presbytery of Auchterarder; while 12 constitute the Presbytery of Dunblane, and 6 are in the Presbytery of Perth. Thus quite one half of the old diocese finds its corporate representative in Auchterarder, while the other half is subdivided between Perth and Dunblane.
Dunblane was formed into a bishopric by David I. out of the old Pictish Bishopric of Abernethy, which in the division was allotted as a parish to Dunblane. The date of erection was previous to 1150—some say 1140. Dunblane was already a Columban, and (notwithstanding Dr. Skene's argument to the contrary[1]) also a Culdee settlement. The church dates back to the seventh century, and was an offshoot of the Church of Kingarth, in Bute, for its founder was St. Blane. He was of the race of the Irish Picts, and nephew of that Bishop Cathan who founded Kingarth; he was himself bishop of that church, and his mother was a daughter of King Aidan of Dalriada. Dunblane and its church were burnt under Kenneth MacAlpin (844–860) by the Britons of Strathclyde, and in 912 were ravaged by Danish pirates, headed by Rognwald.
"At Dunblane," says Goodall,[2] "the Culdees continued near a hundred years longer than at Dunkeld. Cormac Malpol, their prior, with Michael, parson of Mothil, and Macbeath, his chaplain, are witnesses to a confirmation by William, bishop of Dunblane (1210——), of a gift of the Church of Kincardine to the monks of Cambuskenneth, to be seen in their chartulary, fol. 80; and Malpol, the prior, and Michael and Malcolm, Culdees, are witnesses to a charter by Simon, bishop of Dunblane (1170——), one of William's predecessors.[3]
"At last, in the year 1240, the election of the bishop of that See was devolved upon canons-regular, by a mandate of Pope Gregory IX., which was obtained in this manner: Clement, bishop of Dunblane, went to Rome, and represented to that Pope, how of old time his bishopric had been vacant upwards of a hundred years, during which period almost all the revenues were seized by the seculars; and although in process of time there had been several bishops instituted, yet, by their simplicity or negligence, the former dilapidations were not recovered, but, on the contrary, the remainder was almost quite alienated; so that, for near ten years, a proper person could not be found to accept of the charge; that the case having been laid before the Pope, he had committed the trust of supplying that vacancy to the bishops of St. Andrews, Dunkeld, and Brechin, who made choice of this Clement; but he found his church so desolate that he had not where to lay his head in his cathedral: there was no college there, only a rural chaplain performed divine service in the church that had its roof uncovered; and the revenues of the See were so small that they could hardly afford him maintenance for one half of the year.
"To remedy these evils, the Pope appointed William and Geoffry, the bishops of Glasgow and Dunkeld, to visit the Church of Dunblane; and if they should find these things to be as represented, he authorised them to cause the fourth part of the tithes of all the parish churches within that diocy to be assigned to the bishop thereof; who, after reserving out of these tithes so much as should be proper for his own sustenance, was, by the advice of these two bishops and other expert persons, to assign the rest to a dean and canons, whom the Pope enjoined to be settled there, if these matters could be brought about without great offence; or, if otherwise, he ordered that the fourth of the tithes of all such churches of the diocy as were in the hands of seculars should be assigned to the bishop, and that the bishop's seat should be translated to St. John's monastery of canons-regular (i.e., Inchaffray) within that diocy, and appointed that these canons should have the election of the bishop when a vacancy should happen thereafter."
As the bishop's seat was not transferred from Dunblane to Inchaffray, we may infer that the former part of the alternative was carried out—viz., that dean and canons were found for Dunblane, and the bishop also provided for out of the fourth of the tithes of all churches in the diocese. The decay of clerics at Dunblane in Bishop Clement's time (1233–1258) may as well have applied to Keledei declining there, and does not imply that they never were there, but existed only at Muthill (13 miles to the north), and that the Culdees of Muthill, being in the diocese of Dunblane, were called Culdees of Dunblane. "We find," says Skene,[4] "the Keledei with their prior at Muthill from 1178 to 1214,[5] when they disappear from the records, and Muthill becomes the seat of the dean of Dunblane, who had already taken precedence of the prior of the Keledei. It is probable that, under the growing importance of Dunblane as a cathedral establishment, the possessions of the Keledei had fallen into secular hands." This would be the more easy, as the monastery of the Culdees was a distinct institution about a mile south of the church and village of Muthill.
The foundation of the present cathedral is attributed to Bishop Clement, originally a monk, who received the tonsure from St. Dominic himself. The cathedral which he has left has since his day been extended both to east and westward; and what he built he joined on to the more ancient square and perpendicular tower. The cathedral consists of an aisled, eight-bayed nave (130 by 58 feet, and 50 feet high), an aisleless choir (80 by 30 feet), with a