oppression that may fall out by the said name and clan of Macgregors, and their followers," they were, in 1745 and 1745, a potent clan, and continue to subsist as a distinct and numerous race. NOTE F. And while the Fiery Cross glanced, like a meteor, round.-P. 110. When a chieftain designed to summon his clan, upon any sudden or important emergency, he slew a goat, and making a cross of any light wood, seared its extremities in the fire, and extinguished them in the blood of the animal. This was called the Fiery Cross, also Crean Tarigh, or the Cross of Shame, because disobedience to what the symbol implied, inferred infamy. It was delivered to a swift and trusty messenger, who ran full speed with it to the next hamlet, where he presented it to the principal person, with a single word, implying the place of rendezvous. He who received the symbol was bound to send it forward, with equal dispatch, to the next village; and thus it passed with incredible celerity through all the district which owed allegiance to the chief, and also among his allies and neighbours, if the danger was common to them. At sight of the Fiery Cross, every man, from sixteen years old to sixty, capable of bearing arms, was obliged instantly to repair, in his best arms and accoutrements, to the place of rendezvous. He who failed to appear suffered the extremities of fire and sword, which were emblematically denounced to the disobedient by the bloody and burnt marks upon this warlike signal. During the civil war of 1745-6, the Fiery Cross often made its circuit; and upon one occasion it passed through the whole district of Breadalbane, a tract of thirty-two miles, in three hours. The late Alexander Stewart, Esq. of Invernahyle, described to me his having sent round the Fiery Cross through the district of Appine, during the same commotion. The coast was threatened by a descent from two English frigates, and the flower of the young men were with the army of Prince Charles Edward, then in England; yet the summons was so effectual, that even old age and childhood obeyed it; and a force was collected in a few hours, so numerous and so enthusiastic, that all attempt at the intended diversion upon the country of the absent warriors was in prudence abandoned, as desperate. This practice, like some others, is common to the Highlanders with the ancient Scandinavians, as will appear by the following extract from Olaus Magnus: "When the enemy is upon the sea-coast, or within the limits of northern kingdomes, then presently, by the command of the principal governours, with the counsel and consent of the old soldiers, who are notably skilled in such like business, a staff of three hands length, in the common sight of them all, is carried, by the speedy running of some active young man, unto that village or city, with this command,— that on the 3. 4. or 8. day, one, two, or three, or else every man in particular, from 15 years old, shall come with his arms, and expenses for ten or twenty days, upon pain that his or their houses shall be burnt, (which is intimated by the burning of the staff,) or else the master to be hanged, (which is signified by the cord tied to it,) to appear speedily on such a bank, or field, or valley, to hear the cause he is called, and to hear orders from the said provincial governours what he shall do. Wherefore that messenger, swifter that any post or waggon, having done his commission, comes slowly back again, bringing a token with him that he hath done all legally; and every moment one or another runs to every village, and tells those places what they must do." "The messengers, therefore, of the footmen, that are to give warning to the people to meet for the battail, run fiercely and swiftly; for no snow, no rain, nor heat can stop them, nor night hold them; but they will soon run the race they undertake. The first messenger tells it to the next village, and that to the next; and so the hubbub runs all over till they all know in that stift or territory, where, when, and wherefore they must meet.”—OLAUS MAGNUS' History of the Goths, englished by J. S. Lond. 1658, book iv. chap. 5, 4. NOTE G. That monk, of savage form and face.-P. 142. The state of religion in the middle ages afforded considerable facilities for those whose mode of life excluded them from regular worship, to secure, nevertheless, the ghostly assistance of confessors, perfectly willing to adapt the nature of their doctrine to the necessities and peculiar circumstances of their flock. Robin Hood, it is well known, had his celebrated domestic chaplain, Friar Tuck. And that same curtal friar was probably matched in manners and appearance by the ghostly fathers of the Tynedale robbers, who are thus described in an excommunication fulminated against their patrons by Richard Fox, Bishop of Durham, tempore Henrici VIII. "We have further understood, that there are many chaplains in the said territories of Tynedale and Redesdale, who are public and open maintainers of concubinage, irregular, suspended, excommunicated, and interdicted persons, and withal so utterly ignorant of letters, that it has been found by those who objected this to them, that there were some who, having celebrated mass for ten years, were still unable to read the sacramental service. We have also understood there are persons among them who, although not ordained, do take upon them the offices of priesthood; and, in contempt of God, celebrate the divine and sacred rites, and administer the sacraments, not only in sacred and dedicated places, but in those which are prophane and interdicted, and most wretchedly ruinous; they themselves being attired in ragged, torn, and most filthy vestments, altogether unfit to be used in divine, or even in temporal offices. The which said chaplains do administer sacraments and sacramental rites to the aforesaid manifest and infamous thieves, robbers, depredators, receivers of stolen goods, and plunderers, and that without restitution, or intention to restore, as evinced by the act; and do also openly admit them to the rites of ecclesiastical sepulchre, without exacting security for restitution, although they are prohibited from doing so by the sacred canons, as well as by the institutes of the saints and fathers. All which infers the heavy peril of their own souls, and is a pernicious example to the other believers in Christ, as well as no slight, but an aggravated injury, to the numbers despoiled and plundered of their gods, gear, herds, and chattels," To this lively and picturesque description of the confessors and churchmen of predatory tribes, there may be added some curious particulars respecting the priests attached to the several septs of native Irish, during the reign of Queen Elizabeth. These friars had indeed to plead, that the incursions, which they not only pardoned, but even encouraged, were made upon those hostile to them, as well in religion as from national antipathy; but by Protestant writers they are uniformly alleged to be the chief instruments of Irish insurrection, the very well-spring of all rebellion towards the English government. Lithgow, the Scottish traveller, declares the Irish wood-kerne, or predatory tribes, to be but the hounds of their hunting priests, who directed their incursions by their pleasure, partly for sustenance, partly to gratify animosity, partly to foment general division, and always for the better security and easier domination of the friars. 2 Derrick, the liveliness and minuteness of whose descriptions may frequently apologize for his doggerel verses, after describing an Irish feast, and the encouragement given, by the songs of the bards, to its termination in an incursion upon the parts of the country more immediately under the dominion of the English, records the no less powerful arguments used by the friar to excite their animosity : "And more t' augment the flame, and rancour of their harte, The frier, of his counsells vile, to rebelles doth imparte, Affirming that it is an almose deede to God, To make the English subjectes taste the Irish rebell's rodde. 1 The Monition against the Robbers of Tynedale and Redesdale, with which I was favoured by my friend, Mr. Surtees of Mainsforth, may be found in the original Latin, in the Appendix to the Introduction to the Border Minstrelsy, No VII. * Lithgow's Travels, first edit. p. 434. To spoile, to kill, to burne, he warrantes beavenlie blisse. He tells a bolie tale; the white he tournes to blacke; And through the pardons in his male, be workes a knavishe knacke." The wreckful invasion of a part of the English pale is then described with some spirit; the burning of houses, driving off cattle, and all pertaining to such predatory inroads, are illustrated by a rude cut. The defeat of the Irish, by a party of English soldiers from the next garrison, is then commemorated, and in like manner adorned with an engraving, in which the friar is exhibited mourning over the slain chieftain; or, as the rubric expresses it, "The frier then, that treacherous knave, with ough ough-hone lament, To see his cousin Devill's-son to have so foul event." The matter is handled at great length in the text, of which the following verses are more than sufficient sample: The frier seyng this, lamentes that lucklesse parte, And curseth to the pitte of hell the death man's sturdie harte: Yet for to quight them with the frier taketh paine, For all the synnes that here he did And therefore serves his booke,! the candell and the bell; But thinke you that such apishe toies It 'longs not to my parte infernall things to knowe; But I beleve till later dale, thei rise not from belowe. Yet hope that friers give |