Chapter 5

EBENEZER ======== Hic EX TENEBRIS LUX LUXIT ERGO PATER, FILIUS, ET SPIRITUS SANCTUS MEUS DEUS, ET NOMEN HUJUS LOCI LUX[15]

Both as to size and shape the stone is similar to the quaint early 17th century "head-stones" in the older portion of the graveyard around Dunning Church.

Something must be written of the bells which have been connected, at one time or another, with the Church of Dunning. One bell, no longer in the Tower, came to sudden grief when discharging its duty on a certain happy occasion. The Master of Rollo of the time, who was living at Masterfield, having been blessed with four daughters, but no son and heir, was met one evening by a messenger bringing the welcome news that a son had just been born to him. "Go," he said, "and make the bell ring till it crack." The order was literally obeyed--a broken bell being the result. Its fragments having been taken to Duncrub, were, many years after, re-cast into a bell, now used in connection with the private chapel there. The inscription on the cracked bell, for a copy of which the writer is indebted to the present Lord Rollo, was of a very interesting and suggestive nature. Round the top were the words--"Soli Deo Gloria. Joannes Oaderogge me fecit. Roterodami, 1681"; and on the body of the bell, the following words placed thus:--

"HAEC AD EVANGELIUM HOC AD CHRISTUM HIC AD CAELUM VOCAT PBCCATORES."[16]

His Lordship adds--"The bell, I believe, was in a vessel that was captured in the American War, and it was brought here by my predecessor, Andrew, fifth Lord Rollo.... It was broken in April, 1773, and I had it re-cast by Mears in 1860, with the original inscription replaced."

Of much interest, also, are the two bells still in the Tower of Dunning Church. The older and smaller bears the Dutch inscription:--"IC BEN GHEGOTEN INE IAER ONS HEEREN MCCCCCXXVI."[17] But in addition to this, the bell shows a two-fold representation that seems to give it a value quite unique. What we have is--(1) a scallop-shell,[18] on which are three figures--a central-seated figure, and two smaller figures kneeling alongside. The central figure seems to hold something, which may be a book, in the left hand close to the breast. The right hand is extended, and seems to hold a staff and a garland. The figure has a _nimbus_, and a curious triangular head-dress. (2) On the side opposite the shell and figures is what appears to be a representation of the Virgin and Child, alongside of which is a figure of the Crucifixion.[19] This old bell is used to announce the half-hour as measured on the Steeple Clock,[20] as also to tell the living that the mortal remains of some brother or sister are about to be laid beneath the turf.

The large bell--used to announce the services of the church, and, through the kindness of Lady Rollo, to ring at "matins" and at "even-song"--is of very full tone. It was a gift to the church by a highly-respected heritor of the parish, and bears this inscription:--

"T. Mears of London fecit.

"This Bell was presented to the Parish Church of Dunning by Mark Howard Drummond, Esq. of Kelty, Major of the 72nd Regiment of Albany Highlanders, in token of his attachment to his native parish, and of his zeal to promote religious, industrious, and early habits among the parishioners.--August 3d, 1825."

Mention has already been made of the fact that the patron Saint of Dunning was S. SERF. The same Saint had churches dedicated to him at Monivaird (Monzievaird), at Creich, and at Dysart. But, inasmuch as he seems to have lived for some considerable time at Dunning, and also to have died there, perhaps this is the most fitting place for a page or two as to his history.

That he was a real historic personage does not admit of doubt; but the exact time at which he acted his part on the world's stage is involved in great obscurity. The legends of him are very conflicting, so much so, that it has been supposed by some that there were two S. Serfs. It is the legends, however, that are two-fold, and not the Saint. According to the Aberdeen Breviary, and writers who follow its guidance, S. Servanus, or S. Serf, or S. Serb, or (in Aberdeenshire) S. Sair, belonged to the 5th century, and was the disciple of S. Palladius; others putting him a little further on, and making him out to have been the instructor of S. Kentigern at Culross. But most people who carefully read the pages of Skene[21] will be satisfied that S. Servanus belongs to a later period still. It so happens that there is preserved in the Marsh M.S., Dublin, and printed in Skene's _Chronicles of the Picts and Scots_ (p. 412, ff.), a Life of the Saint, which, notwithstanding some excessively wild and incredible-looking stories mixed up with it, is the only life of his that is consistent with itself and with otherwise-ascertained contemporary facts. This life makes the Saint contemporary with Adamnan, Abbot of Iona, who belonged to the 7th century, and with Brude, son of Dargart, King of the Picts. According to Skene,[22] this Brude, son of Dargart, may be identified with Brude, son of Derile, who reigned from 697 to 706, and preceded that Nectan, son of Derile, who expelled the Columban monks from his kingdom. And confirmatory proof of this identification being correct is furnished by Gray's _Scalacronica_, which has under this Brude that we have been referring to--"En quel temps veint Servanus en Fine."[23] Moreover, in the Chartulary of S. Andrews there is reference to an early charter of the Celtic period, by which "Brude, son of Dergard, gives the Isle of Lochlevine to the Omnipotent God, and to Saint Servanus, and to the Keledei hermits dwelling there, who are serving, and shall serve God in that island."

According, then, to the life in the Marsh Library M.S.--the life which, its many wild accounts notwithstanding, seems most free from anachronisms--the Saint is the son of Obeth, King of Canaan, and Alpia, daughter of the King of Arabia. His father dying, he gives up his right to the throne in favour of his twin brother Generatius, takes orders, and is appointed Bishop of the Cananeans. After twenty years as Bishop in that region, admonished by an angel, he comes to Jerusalem, where he is Patriarch for seven years. He then goes to Constantinople, and thence to Rome, where, for seven years, he reigns as Pope. Quitting Rome, and accompanied by a band of pilgrims, he makes his way into regions remote and crosses the Mare Icteum (Straits of Dover) dryshod, and, after travelling from place to place, arrives at the Forth. Adamnan, who, at the time, was an abbot in Scotland, receives him with great honours on the island of Inchkeith, and afterwards gave him, as his field of labour, Fife, and from the Mons Britannicus to the Mons Okhel (from the mount of the Britons to the Ochils.) He is next found at Kinel, then at Culenros, where he met King Brude and founded a church; then at an island, in Loch Leven, where he meets Adamnan and has the island presented to him. After constructing churches throughout the whole region of Fife, and labouring for years in the province assigned to him, and at many other places, he died at Dunning, and was buried at Culross. The deeds ascribed to S. Serf are certainly astounding, and the stories associated with him extraordinarily "wild"; still, as the scenes of not a few of them are laid at places in the Ochils district, and, accordingly, "Near the Pictish Capital," it may not be inappropriate if a few of them are rehearsed here.[24]

At Tuligbotuan (Tullybody) the Devil, having entered into a poor man, filled him with an insatiable appetite. He ate and ate, and still the wolf within craved for more. Though he consumed a cow and a calf, a sheep and a lamb, all was of no avail. At length, when the family were eaten "out of house and hall," his relatives take him to S. Serf, who clapped his thumb[25] into the man's mouth, which immediately satisfied him--the Devil flying out of him with a howl.

At Alveth (Alvah) Servanus and his company lodged, on one occasion, at the house of a very poor man, who had nothing to put before them but his one pig. It was forthwith cut up and eaten, the bones, however, being carefully preserved from being broken. Next morning, to the great delight and surprise of the poor man, the pig came grunting to the door, restored to flesh, and life by the Saint.

At Atheren (Airthrey) a robber, one night, broke into S. Serf's cell, and, finding a sheep roasted in his larder, comfortably sat down and entirely consumed it. Next day Servanus met the fellow and charged him with the robbery. The man swore innocence, but it was of no use; he was instantly convicted, for the wether bleated in his bowels.

At Dunning, S. Serf is said to have healed three blind, three lame, and three deaf men. But his great feat here was killing the dragon. (Had no princes or knights come to Forteviot as yet, that such work was left to the priest?) The story, as given in the Marsh M.S., is as follows:--"At that time the Saint was in his cell at Dunning (_in cella Dunenensi_), and news was brought to him that a dragon, great and terrible, and very loathsome (_deterrimus_), was coming into his township (_civitatem suam_), whose aspect no mortal could suffer. Saint Servanus, however, coming out to meet it, and taking his staff in his right hand, fought with the dragon in a certain valley, and killed it. From that day, moreover, that valley was called the Valley of the Dragon."[26]

The circumstances connected with the Saint's death and burial are touchingly described. The holy man, after many miracles, after divers works, after founding many churches in Christ, when his peace had been given to his brethren in his cell at Dunning, gave up and commended his spirit to the most High Creator on the first day of the Kalends of July. After his death his disciples and the people of nearly the whole province carried his body to Culenross (Culross), and there, with psalms and hymns (ymnis) and chantings (canticis), honourably buried him, where flourish his merits, and the virtues of his merits unto this day--to the glory and honour of the Omnipotent God, who in the Perfect Trinity liveth and reigneth through endless ages of ages.

Only the limits of space forbid allusion to additional features of considerable importance near the Pictish Capital, and connected with the parish of Dunning. Room, however, must be found for stating that, as is to be expected, Dunning, like other places in Strathearn, is not without interesting traces of the "Rising" of 1715. In the Session records, under date 18th September, 1715, there is the following entry:--"There was no sermon this day, and for several Sabbaths following, on account of the commotions that were in the county by reason of Mar's unnatural rebellion." When Mar quitted the field of Sheriffmuir, he, on the 12th November, 1715, withdrew his army into Angus, and in order to hinder the progress of the Royalist forces, he burned down all the villages on the line of march as far as Perth. The villagers of Dunning, actuated by the same feelings as led the citizens of London to erect the "Monument" after the great fire of 1666, planted a thorn tree to commemorate the destruction of their village. This ancient tree, standing in the square opposite the east approach to the manse, is well protected, and is likely to be spared to tell its memorable story to generations to come.

[1] _Hwonam et Nechtan et Phinguineghert_.--(See Skene's _Chronicles of the Picts and Scots_, p. 185).

[2] _Decimam partem de urbe Fortevieth_.--(See Skene's _Chronicles of the Picts and Scots_, p. 185).

[3] This word, originally, was the name applied by the Romans to their public halls, either of justice or of exchange. Inasmuch as the early Christian Churches generally followed the ground plan of these buildings, such churches long retained the same appellation.

[4] Other chronicles give the place as Scone.--(See Skene's _Chronicles of the Picts and Scots_, p. 174).

[5] Both palace and church would be within the King's Rath or circular fortification.

[6] "The custom of placing a cross over the doorway of a Christian building may be traced back to the sixth century in Palestine, where the Chi-Rho monogram occurs on the lintels of the doorways of the houses. The meaning of the symbolism is explained by the blood of the lamb, which was struck upon the lintels of the doors of the houses of the Israelites in Egypt at the Passover (Gen. xii., 21-23), and our Lord's words--'I am the door, by me if any man enter in, he shall be saved,' (John x., 9)."--(J. Romilly Allen's _Christian Symbolism_, p. 238).

A good example of such a cross is on the lintel of the doorway of a 7th century church at Fore, Co. West Meath; and another, equally good, is on the doorway of one of the oldest churches in Ireland, on High Island, off the coast of Connemara. In connection with the Round Towers at Antrim and at Brechin there are similar crosses.

[7] See _Proceedings of the Society of Antiquaries of Scotland_ (Vol. xxvi., p. 438.) Dr Wilson, in his _Dunning: its Parochial History_, states that the large figure with the sword "is said to be a representation of Alexander the First, who died in the year 1124" (p. 3.)

[8] Sir Herbert Maxwell, in his _Scottish Land-Names: their Origin and Meaning_, gives as the derivation of Duncrub, the old Gaelic dun craeb=hill of the trees.

[9] Otherwise spelt _Mormaer_. Except that the constituent elements are inverted, it is the same word as _Maormor_ (Gael. _maer, maor_, a steward, and _mor_, great), and was the ancient name for a royal steward of high dignity, placed by a Scottish king over a province, and acting as a royal deputy.

[10] Robertson's _Early Kings_ (Vol. I., p. 77).

[11] Sir Herbert Maxwell states that dun in its original and restricted sense means "Enclosure or fortress, being closely related to A.S. tun, Eng. town.... The diminutive, or noun plural, yields innumerable names, like _Dinnans_ and _Dinnance_, in Ayrshire and Galloway; _Duning_ and _Dinnings_ in Dumfriesshire; and _Downan_, near Ballantrae." Ought not Sir Herbert to have added _Dunnin_ or _Dunning_, in Perthshire?

[12] See _Dunning: its Parochial History_, p. 4.

[13] The marks of a gable of a former nave with a very highly-pitched roof are still distinctly seen on the Tower.

[14] The word here used, occasionally spelt _ferm_, sometimes means not so much a piece of land turned to agricultural use and cultivated by owner or tenant, as _an account, a reckoning_: It is akin to _farm_ from the A.S. fearm or feorm=food, a meal. A trustworthy authority says that the meaning of farm "arose from the original practice of letting lands, on condition that the tenant should supply his lord's household with so many nights' entertainment." Hence "Reddet firmam trium noctium." (He will supply three nights' entertainment).--_Doomsday Book_.

[15] Here, out of darkness Light shone. Therefore the Father, Son, and Holy Ghost [shall be] my God, and the name of this place Light.

[16] This [bell] calls sinners to the Gospel, it to Christ, He to Heaven.

[17] I was born in the year of our Lord, 1526.

[18] In heraldry a scallop-shell is the badge of a pilgrim. It is the symbol of S. James the Greater, who is generally represented in pilgrim's garb. In this sense it is sometimes written _Escallop_.

[19] The writer is indebted to Dr Joseph Anderson for kindly examining two casts of these figures, carefully prepared by Mr James Henderson, F.S.A., Scot., Dunning.

[20] Erected by public subscription, and inaugurated 3rd November, 1890. (For architectural correctness, its four dials are omitted in Mr Ross's drawing of the Tower).

[21] See his _Celtic Scotland_, p. 31, ff.

[22] See _Celtic Scotland_, p. 259.

[23] See _Chronicles of the Picts and Scots_, p. 201.

[24]In telling one or two of these stories, we have tried to combine with the Marsh M.S. version the somewhat fuller details of the Aberdeen Breviary.

[25] Baring Gould (_Lives of the Saints_. London, 1874), using probably a version of the legend reading _pulicem_, instead of _pollicem suum_, has _clapped a flea into the man's mouth_.

[26] The Dragon is the name still given to that part of the parish in which is situated the Village of Newtown of Pitcairns.

THE HISTORIC PRESBYTERY OF AUCHTERARDER

By Rev. G. D. MACNAUGHTAN, B.D., Ardoch, _Clerk of Presbytery_

The district embraced within the bounds of the Presbytery of Auchterarder belonged for the most part to the ancient Diocese of Dunblane. Within it lay the famous Abbey of Inchaffray, and the minister of Muthill was usually Dean of Dunblane. As originally erected, the Presbytery was, indeed, the Presbytery of Dunblane, but in 1593 the General Assembly ordained the Presbytery of Dunblane "to be transportit to Auchterardour, with liberty to the brethren of Dunblane appealing to resort either to Auchterardour or Striviling as they please." When at last it got into shape it consisted of the following fifteen parishes, viz.:--Auchterarder, Blackford, Comrie, Crieff, Dunning, Fossoway, Foulis-Wester, Gask, Glendevon, Madderty, Monzie, Monzievaird, Muckhart, Muthill, and Trinity-Gask. Beginning on the shores of Loch Earn, it followed on both banks the river of that name for more than twenty miles, stretching upwards on either side to the surrounding hills. Northwards it reached even the banks of the Almond, while southwards it found its way into the uplands of Strathallan, and, breaking by the pass of Gleneagles into the Ochils, it went right through them to the level ground beyond, following the windings of the Devon. As a background, rose the mighty peaks of the Grampians; in the foreground lay the gentler, greener, rounded heights of the Ochil range. The seat of the Presbytery was Auchterarder, a long, straggling village, built along the crest of a rising ground; a mile or two distant from the south bank of the Earn, and at the same time not far from the top of Strathallan. Towards the close of the sixteenth century we have to think of the various parishes above named as being duly supplied with Protestant pastors, who met regularly in Auchterardour for the "weekly exercise," and to dispose of any church business that came before them. Most of these first members of the Presbytery seem to have been cadets of the leading families of the district, and, amongst them, Drummond, Graeme, Murray or Moray were common names. The Presbytery of Auchterarder first begins to take a prominent part in public affairs during the religious troubles of Charles I. The Jenny Geddes riot in St Giles has just taken place, and petitions are pouring in from all quarters against the ill-fated service-book. The Privy Council is at its wits' end as between a king resolved on innovations and a nation that will have none of them. It sends up to London specimens of the petitions received--one from the nobility, one from the gentry, one from the burghs, and a fourth from the clergy. The clerical petition thus honoured was that from the "Presbytrie of Auchtererdoch." The petition of this Presbytery was probably selected not on account of the zealous character of the opposition of its members, but on account of their known loyalty. The impression to be produced on the King's mind was that, if even Auchterarder opposed his designs, his projects were hopeless. The Covenant was sworn, but Auchterarder was not zealous for the Covenant. In the divisions of opinion, which led eventually to the rising of Montrose, Auchterarder sympathised with the minority. A Warning and Declaration with reference to these divisions was ordered by the General Assembly to be read from every pulpit, and "the brethren of Auchtererdoch" took it upon them to disobey. It was the first illustration of that independence of judgment for which they have more than once been famous. It was resolved to make an example of this disobedient Presbytery, and they were cited before the Assembly of 1643. "The Presbytery of Auchtererdoch was under the rod," writes Baillie, "to be made an example to all who would be turbulent." "After long examination of their business," he continues, "at last they were laureat. Some two or three of that Presbytery (when many of the gentry who were not elders were permitted to sit among them and reason against the Warning and Declaration, and when Ardoch presented reasons in write against these pieces, yet they were proven to have been forward for the present reading) were commended. Others who, notwithstanding of the Presbytery's conclusion of not reading, yet did read, were, for voicing the continuation, gently rebuked. Others who at last caused read parts of them, and Mr James Rowe, who caused read them before himself came in, were sharply rebuked, and their names delete from among the members of this Assembly. Ardoch, ane old reverend gentleman, for his former known zeal was spared, only, was urged upon oath to reveal the persons from whom he had the reasons contrary to the Warning." This is a curious picture of the internal condition of the Presbytery, and exhibits in strong relief the friendly relations existing betwixt its members and the gentry of the district. The James Rowe referred to was minister of Muthill, and was married to Margaret Stirling, a daughter of the laird of Ardoch, the "old reverend gentleman" above named.

When, after the Restoration, Episcopacy was re-established, Auchterarder once again formed part of the Diocese of Dunblane, and was for a time under the mild sway of the Episcopate of Leighton. The Episcopacy was almost nominal. There was no liturgy; the service continued to be much what it had been before, though Leighton encouraged the brethren to make their preaching "plain and useful for all capacities, not entangled with useless questions and disputes, nor continued to a wearisome length"; "to read larger portiones of the Scriptures"; "to restore the Lord's Prayer to more frequent use, likewyse the Doxologie and the Creed." The Presbytery continued to meet as usual, and virtually elected its own Moderator. The chief difference was that at the Synod the Bishop as of right occupied the chair. At this period we have another interesting glimpse of the internal condition of the Presbytery. It was complained to one Synod that "some young men, ministers within the Presbytrie of Ochterarder, had behaved themselves somewhat irreverendlie and undeutifullie towards some of the brethren who were older than themselves both for age and work of the ministrie. The Bishop having taken the samyne to consideration, desired the Moderator of the Presbytrie of Ochterarder, that at their first Presbyterial meeting, to admonish such brethren, that in time coming they should absteine from such unbeseeming misbehaviour, otherwyse to shew them that he would advert to it hereafter." The young lions of Auchterarder had evidently {107} begun to roar, catching something of the independent spirit of their seniors.