The Highlanders of Scotland - Clan Strachan Society
The Highlanders of Scotland - Clan Strachan Society The Highlanders of Scotland - Clan Strachan Society
132 THE HIGHLANDERS [parti The exact coincidence of these dioceses with the most ancient territorial divisions, forms an important and sure guide in ascertaining the extent and history of the latter. David I. is generally supposed to have altogether overthrown the Culdee church, and to have introduced the Roman Catholic clerg}' in their place nature and extent of the alteration effected by him. To give ; but this is a most erroneous view of the a complete view of the change which took place in his reign would lead to too great length here ; it may be sufficient to mention that it appears, from all the authentic information on the subject that remains to us, that the alteration produced by him affected the church in three particulars only. First, by the establishment of parochial clergy, and consequently superseding the missionary system which had hitherto supplied the spiritual wants of the people. Secondly, by the introduction of the monastic orders of the Roman Catholic church into the country; and, thirdly, by appointing a bishop over the parochial clergy, and declaring the territory over which the Culdee monastery had exercised their jurisdiction to be his diocese, in the Roman Catholic sense of the word. The extent and number of the dioceses remained unaltered, being just those which had previously existed among the Culdees. The bishop was almost invariably the Culdee abbot, who was taken out of his monastery ; his place was supplied by an officer termed a prior, and wherever the privilege was not expressly taken from them, the prior and Culdee college constituted the dean and chapter of the diocese, and elected the same person as bishop whom they would formerly have elected to precisely the same office under the title of abbot. Such is a short sketch of the peculiar form which the Chris- tian church, established among the Picts or Highlanders of Scotland, assumed on their conversion from Paganism b\' the exertions of St. Columba, the great apostle of their of'th"High-'' nation. But, while the influence of Christianity, and the zeal with which it was propagated, soon dispelled the public and general worship of false gods, and substituted the true religion as a professed belief in place of their former idolatry ; yet, as might be expected from a character so enthusiastic as that of the Highlanders, a great part of the spirit of that
CHAP. VIII] OF SCOTLAND 133 idolatry remained under the appearance of Christianity, and exhibited itself in the wild and fanciful superstitions of the Highlanders and the superstitious practices which they still observed on their holidays. To enter into this subject at all would lead to an investiga- tion of a length altogether incompatible wnth the limits of this work, and it is with regret that we leave a subject which affords such a curious and interesting picture of the Highland mind. It may perhaps be sufficient to remark, with a view to direct the enquiries of others, that the superstitions of the Highlanders consisted principally of three kinds : first, a belief in a species of supernatural beings, termed by them Daoine-shith, or fairies ; secondly, a belief in the influence of departed spirits over the affairs of this life ; and thirdly, in second-sight, a subject of considerable difficulty, and one altogether peculiar to the Highlanders. Besides their superstitious belief, the spirit of their ancient idolatry was retained in many of their festivals, the principal of which was the Beltam, or first day of May, and SamJiuui, or Allhallow eve ; in the practices observed by them on these days may still be traced the rites of their ancient religion. Although their idolatrous worship had been superseded by Christianity, yet, as long as the feuds and their constant habits of predatory warfare remained among them, they do not appear to have imbibed much of its spirit. A French writer of " the earl}- part of last century remarks, lis se disent Chretiens, mais toute leur religion est fort tenebreuse, et ils ne craignent gueres ni Dieu ni Diable." The case is now very different, for since peace has been restored to the hills they have advanced with wonderful rapidity, and they may now with truth be called the most moral and religious part of the population of Scotland. Among savage nations poetry is always the first, vehicle of history ; before any regular means are taken for perpetuating a knowledge of the early history of their tribes, they are usually in the habit of reciting in verse the deeds of their forefathers, and their early traditions are thus handed down from the most remote antiquity. This custom, although common to all nations in a primitive stage of society, was peculiarly so to the Highlanders. The natural disposition of a hunting and pastoral people for poetry and
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132 THE HIGHLANDERS [parti<br />
<strong>The</strong> exact coincidence <strong>of</strong> these dioceses with the most<br />
ancient territorial divisions, forms an important and sure guide<br />
in ascertaining the extent and history <strong>of</strong> the latter.<br />
David I. is generally supposed to have altogether overthrown<br />
the Culdee church, and to have introduced the Roman Catholic<br />
clerg}' in their place<br />
nature and extent <strong>of</strong> the alteration effected by him. To give<br />
; but this is a most erroneous view <strong>of</strong> the<br />
a complete view <strong>of</strong> the change which took place in his reign<br />
would lead to too great length here ; it may be sufficient to<br />
mention that it appears, from all the authentic information on<br />
the subject that remains to us, that the alteration produced by<br />
him affected the church in three particulars only. First, by the<br />
establishment <strong>of</strong> parochial clergy, and consequently superseding<br />
the missionary system which had hitherto supplied the spiritual<br />
wants <strong>of</strong> the people. Secondly, by the introduction <strong>of</strong> the<br />
monastic orders <strong>of</strong> the Roman Catholic church into the country;<br />
and, thirdly, by appointing a bishop over the parochial clergy,<br />
and declaring the territory over which the Culdee monastery<br />
had exercised their jurisdiction to be his diocese, in the Roman<br />
Catholic sense <strong>of</strong> the word. <strong>The</strong> extent and number <strong>of</strong> the<br />
dioceses remained unaltered, being just those which had previously<br />
existed among the Culdees. <strong>The</strong> bishop was almost<br />
invariably the Culdee abbot, who was taken out <strong>of</strong> his monastery<br />
; his place was supplied by an <strong>of</strong>ficer termed a prior, and<br />
wherever the privilege was not expressly taken from them, the<br />
prior and Culdee college constituted the dean and chapter <strong>of</strong><br />
the diocese, and elected the same person as bishop whom they<br />
would formerly have elected to precisely the same <strong>of</strong>fice under<br />
the title <strong>of</strong> abbot.<br />
Such is a short sketch <strong>of</strong> the peculiar form which the Chris-<br />
tian church, established among the Picts or <strong>Highlanders</strong> <strong>of</strong><br />
<strong>Scotland</strong>, assumed on their conversion from Paganism b\' the<br />
exertions <strong>of</strong> St. Columba, the great apostle <strong>of</strong> their<br />
<strong>of</strong>'th"High-'' nation. But, while the influence <strong>of</strong> Christianity, and<br />
the zeal with which it was propagated, soon dispelled<br />
the public and general worship <strong>of</strong> false gods, and substituted<br />
the true religion as a pr<strong>of</strong>essed belief in place <strong>of</strong> their former<br />
idolatry ; yet, as might be expected from a character so enthusiastic<br />
as that <strong>of</strong> the <strong>Highlanders</strong>, a great part <strong>of</strong> the spirit <strong>of</strong> that