[W]hen an estate is so heavily burdened by an accumulation of debts inherited by its present possessor from the unwisdom of their forefathers. A point is ever reached … when the interest on money borrowed can no longer be paid and the lands themselves have to be sold. This in brief is what had happened not only with the lands we speak to you of, but of nearly all the lands which march with Ardkinglass. You will all of you recollect that it was but some 10 years ago that the neighbouring estate of Strachur which (with that of Ardgarten) was held for at least 9 centuries by a branch of our race passed into other hands. Drimsynie, Carrick, Ardentinny and Kilmun and even Dunoon all once part of the vast Barony of Ardkinglass and all held by younger sons of the parent stock have long since passed away, with the single exception of Dunoon which is still held by one of the old race. And though it seem but a span in the lifetime of a planet, and though the hills that keep watch, in their own unchanging silence, over the changing ownership of the glens, shall smile at the thought it seems a long time in the history of the race when we look back at the far off day when Cailein Oig first Laird of Ardkinglass with his three tall sons settled, in the place where in obedience to a predicted omen his hamper strings should snap.
Letter of Niall Diarmid Campbell, 10th Duke of Argyll, to the tenantry of Ardkinglas upon deciding to sell the estate (h/t Ardkinglas Estate).
Joannes Argatheliæ et Greenovici Dux, Marchio de Kintyre et Lorn, Comes de Campbell, Cowall et Greenwich, Vicecomes de Lochow et Glenyla, Dominus de Inveraray, Mull, Morvern et Tirij, Baro de Chatham, Hæreditarius Justiciarius Generalis, Vicecomitatus Argatheliæ, Insularum aliorumque ejusdem Vicecomitatus Locumtenens et Præfectus Juridicus Hæreditarius, Magnus apud Scotos Hospitii Magister ibidem Haereditarius, copiarum Britanicarum Mariscallus, tormentorum bellicorum Magnæ Britaniæ Praefectus, inter fines Commitatus Argatheliæ Insularumque Scotiæ occidentalium Admiralis, S. D. N. Regis a Sanctiaribus Concilijs ac nobilissimi ordinis auratæ periscelidis Eques.
Latin style of John Campbell, Duke of Argyll, c. 1740.
In Lustre of Race equal to the first Subjects;
In Talents and Accomplishments superior to most:
Distinguish’d from his Youth with the highest publick Trusts;
All discharged with signal Honour:
An upright Statesman, a human Hero:
His Address, like his Person pleasing:
A steady Friend; too sincere to feign Affection:
A fair Enemy; too brave to dissemble Resentment:
Never making small Foes, never courting great ones:
A powerful Orator,
Persuasive, by being himself persuaded;
Of wonderful Ability to shake or calm the human Soul:
In Office, the Man of Dignity; out of it, the easy Companion;
Always the Great Man:
For the rest I refer to Records, in the Annals of Europe,
Concerning the illustrious
JOHN, Duke of ARGYLE and GREENWICH.
— Inscription by —— Gordon, Esq, intended for the monument to John Campbell, Duke of Argyll, in Westminster Abbey, by Mr. Roubillac, of St. Martin’s Lane, from The Scots Magazine, February, 1749.
Sess., 5th December ultimo, 1567.
Anent the complaint given in against my Lady Argyle, declaring how sche once being at the table of the Lord Jesus and professing his Evangell, had revolted therefrae, in giving her assistance and presence to the baptizing of the king in ane papisticall manner. The said lady being present, grantit that she had offended to the Eternall God, and been ane sclander to the Kirk in committing the premises and therefore willingly submitted herself to the discipline of the Kirk and discretionne of them. Therefore, the Kirk ordaines the said lady to make publick repentance in the Chapell Royall of Stirling, upon ane Sonday in tyme of preaching ; and this to be done at sick tyme as the Kirk hereafter shall appoint to the Superintendant of Lowthiane provyding alwayes it be before the next Assembly.
Booke of the Universall Kirk, p. 73.
[to the Captain of Dunstaffnage]
Sieing the bark is come heir with the meal I desire now that you send onelie about threttie seckis alongis in Auchnabrekis boat and lat all the rest remaine till my farder ordours. In the meantime haist heir all the amunitione, powder, lead and matches that come fra Glenurquhy and send back this boatt of Macleanis with it and send some trustie man with it and some of the sojouris that are coming up to guard it. And lat it be haisted with expeditioune. Iff this overtake Auchnabrekis boatt lat the amunition be sent on hir. And howsoevir you shall not faill to haist both McCleanis boat and your awine sax oared boat with all possible diligence. And so I rest, your loving Coosen,
Inverlochie, last Jan. 1645.
After the writing hereof I have stayed yor awine boatt and so send the amunition in the reddiest boatt.
De conflictu regis Roberti contra Ergadienses
Eodem anno  infra octavas Ascencionis beatae Virginis Mariae idem rex Ergadiensis devicit in medio Ergadiae et totam terram sibi subegit, ducem eorum nomine Alexandrum de Argadia fugientem ad castrum de Dunstafinch per aliquod tempus inibi obsedit, qui eidem regi Castrum reddidit et sibi homagium facere recusans, dato salvo conductu sibi et omnibus secum recedere volentibus in Angliam fugit et ibidem debitum naturae persolvit.
John of Fordun, Chronica Gentis Scotorum, cxxvi.
The king that stout wes stark and bauld
Till Dunstaffynch rycht sturdely
A sege set and besily
Assaylit the castell it to get,
And in schort tym he has thaim set
In swilk thrang that tharin war than
That magre tharis he it wan,
And ane gud wardane tharin set
And betaucht hym bath men and met
Sua that he lang tyme thar mycht be
Magre thaim all off that countre.
John Barbour, The Brus, x. 112-122.
BREEKS V. WOOLFREY, 1 Curt. 880
Court of Arches, 19 November 1838
Spes Mea Christus
Pray for the soul of J. Woolfrey
It is a holy and wholesome thought to pray for the dead.
(2 Mac. xii. 46.)
The articles purport to state the law, and the facts to which the law is to be applied. The first article, with reference to the inscriptions, alleges that, by the twenty-second article of the Church of England agreed upon in 1562, it is declared that “the Romish doctrine concerning purgatory, pardons, and other things therein mentioned, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God.” That all persons erecting, or causing to be erected, in the churchyard of any parish any tomb- or head-stone, containing any inscription contrary to the doctrine and discipline of the Church of England and to the articles of the said Church, the person so doing ought not only to be peremptorily monished immediately to remove the same, but also be duly corrected and punished; and this proposition has not been denied by the other side. The second article sets forth the facts that, notwithstanding the premises, Mrs. Woolfrey did erect a tomb- or head-stone with the inscriptions before mentioned, which it alleges to be contrary to the doctrine and discipline of the Church of England, and to the articles, canons, and constitutions thereof, and particularly to the said twenty-second article, that due notice has been given to her to remove the same, but that she refuses so to do.
The authorities seem to go no further than this—to show that the Church discouraged prayers for the dead, but did not prohibit them; and that the XXII. Article is not violated by the use of such prayers.
I am, then, of opinion, on the whole of the case, that the offence imputed by the articles has not been sustained; that no authority or canon has been pointed out by which the practice of praying for the dead has been expressly prohibited; and I am accordingly of opinion that, if the articles were proved, the facts would not subject the party to ecclesiastical censure, as far as regards the illegality of the inscription on the tombstone. That part of the articles must, therefore, be rejected.
(Sir Herbert Jenner-Fust, Dean of Arches)
St. Paul has ranked even personal liberty, liberty opposed to the condition of a slave, among other temporal blessings, as an object, comparatively speaking, below the serious concern of a redeemed immortal being. “Art thou called being a slave? care not for it: but even if thou mayest be made free, put up with it rather.” That is, “make the best of your condition as it is, rather than grasp, with eager anxiety, at every chance of emancipation.” And what he says of personal liberty, is true, I suppose, a fortiori, of civil liberty as opposed to subjection. “Care not for it,” says the inspired Voice: “let it be your tendency, in this as in all things, rather to improve existing opportunities, than to be always craving after a change of condition.”
But what says the Christian world to this? Do not men, somehow, think of liberty, as of something unlike other outward blessings, such as health, riches, domestic comfort? something, the mere pursuing of which, for its own sake, is a part of virtue? Contented slavery in either kind, are they not apt to pronounce it meanness?
All this being calmly considered, and compared with what our Lord and His Apostles have said; or rather, with what they have left unsaid, (for there is a silence more significant than words;) I think one must own, that civil liberty, high as it may stand among earthly blessings, is usually allowed to fill a space in our thoughts, out of all proportion to that which it fills in the plan of happiness drawn out in the Bible. Though men commit things worthy of death, yet if they be done for freedom’s sake, the world finds pleasure in them that do them.
Sermon V. Danger of Sympathizing with Rebellion. Preached by John Keble before the University of Oxford, 30 January 1831.