Est Rosarium praecipue implorando Matris Dei patrocinio adversus hostes catholici nominis institutum.
Leo P.P. XIII., Salutaris ille spiritus precum, die XXIV. Decembris An. MDCCCLXXXIII.
Our Cathedral of St Michael and St Gudula is a Catholic building built by our fathers to be a House of God, for the celebration of the holy Mass, for the praise of God and the saints.
The occupation of our cathedral by Protestants to commemorate the 500th anniversary of the Reformation is therefore a profanation.
Indeed, the so-called Reformation was really a revolt: under the pretext of combatting abuses, Luther rebelled against the divine authority of the Catholic Church, denied numerous Truths of the Faith, abolished the Sacrifice of the Mass and the Sacraments, rejected the necessity of good works and the practice of Christian virtues. Finally, he attacked the veneration of the Virgin Mary and the saints, the religious life and monastic vows.
This terrible revolution was a great tragedy for Christian society and for the salvation of souls. And the Lutheran errors are still heresies today because the Truth is eternal.
Extracted from leaflet (original in French) distributed during youth protest of ceremony celebrating the 500th anniversary of the Protestant Reformation in St. Michael and St. Gudula Cathedral, Brussels.
I am quite unable to understand the fuss made by High Church people on this matter. To begin with, what have they got to do with it? No one asks them to use our devotions, although a great many do use them, expurgated, revised, and corrected. Our friends seem to be under the impression that every Catholic is supposed to know about, to possess, and to use, every book of prayers or meditations published by any other Catholic. One might as well assert that every Anglican is bound to buy, and use, all devotional books found in Masters’ shop in Bond-street. A great many Catholics get on very comfortably without any books at all, and this for the simple and sufficient reason that they cannot read. And a great many more cannot afford to purchase such books, and are content with one Prayer Book, such as the Garden of the Soul. I myself, outside Mass and Office, am content with it, and use the copy given to me by an Italian priest at Benares in 1861. Outsiders seem ignorant of our freedom in such matters. The late Canon Oakeley, in his reply to the Eirenicon (which was published before that of Newman), pointed this out. Dr. Pusey would stipulate, said Oakeley, exemption from the obligation of adopting certain expressions of devotion towards the Blessed Virgin, but, added the Canon, “were he [Pusey] one of ourselves, he would come to know” that “no such obligation rests upon” Catholics. “I do not think,” said Oakeley, “that those who are external to us, have any just idea of the room which is allowed us for the free play of personal preferences, which do not clash either in form or spirit with the faith of the Church. . .” And, again “. . . Nothing that I know of would involve in well-grounded suspicion of disloyalty to the Church a Catholic who, while placing no restriction on the liberty of others, should as a matter of taste prefer the more measured language of our Liturgy and Offices on the subject in question, to that in which more ardent temperaments . . . might find a more congenial expression of their devotion.” And Father Lockhart reminded Pusey that the Church tolerated any amount of bad taste. How, indeed, could an Universal Church made up of all nations, peoples, and tongues, do otherwise ? When Pusey complained of a well-known book, The Glories of Mary, Newman replied that he had never read it. I have never read, and have never seen it but once in my life. Others may derive great edification from it, hut what Catholic supposes that every Catholic is obliged to acquire it, or use it ? And with regard to a foreign writer named Oswald, from whom Pusey quoted, neither Newman nor Oakeley had ever heard his name, and it turned out that the book to which Pusey objected had been for some years on the Roman Index.
Oakeley, too, pointed out that the most customary and popular of all devotions connected with our Lady are the Angelus and the Rosary, and added: “It is on this type, rather than on that of the ‘Glories of Mary’ that the ideas of our people are formed.” Pusey found great fault with some of Faber’s writings, and, for myself; I have, possibly to my great loss, never been able to read Faber, although I know that his writings have afforded, and afford, great spiritual edification to countless numbers of Catholics. Not only so, but to many non-Catholics. One Anglican vicar, an intimate friend of my own, must by this time know all Faber’s books nearly by heart. And I recollect, many years ago, lending The Creator and the Creature to a staunch Presbyterian lady who, after a time, sent me a new copy of the book, saying she should keep the old one, as she derived so much spiritual profit from its perusal.
When I lived in Kensington, I met one day in the Cromwell-road an old Oxford friend, an Anglican clergyman. I invited him to accompany me to Benediction at the Oratory, but he declined, not because he objected to Benediction, but because he disliked the Litany of Loreto. I remarked that, if he were a Catholic, he would be quite free to say any prayers he pleased during Benediction, and if he should prefer other devotions to the Litany, when sung, he could substitute such, just as we often see people telling their beads, or clergymen saying office, while the Benediction service is going on. Once, in a country house in Yorkshire, I had as fellow-guest the late Father Jerome Vaughan, and one Sunday after Benediction someone asked him if he liked the music used? To which he replied that he had not paid attention to it, as he had been engaged in asking a particular favour from St. Joseph. Where the Spirit of the Lord is, there is liberty, and Catholics in Popular Devotions are not tied and bound to the frigid formalism of the excellent English of the Book of Common Prayer.
CAMPBELTOWN is built on what was originally the seat of the Dalriadan monarchy. About the middle of the third century Cormac, King of Ireland, quelled a dispute which had arisen between two tribes, and during this civil war Cormac’s cousin, Cairbre-Riada, conquered a district in the north-east of Ireland, which he called Dalriada, or the portion of Riada. About 503 A.D. the three sons of Erc, the then King of Dalriada, named respectively Loarn, Fergus, and Angus, settled a colony on the promontory of Cantyre, which was effected by peaceful means. These three chiefs then each took possession of a separate territory. Fergus took Cantyre, Loarn took what is now known as the district of Lorne, and Angus is said to have taken possession of Isla. When Campbeltown was the seat of the Dalriadan monarchy it bore the name of Dalruadhain. In the sixth century St. Ciarnan landed here, and lived in a cave known as Cove-a-Chiarnan. He became the patron saint of all Cantyre or Kintyre, and having founded a church at Dalruadhain, the place became known as Chille-a-Chiarnan, which has been modernised to Kilkerran. After this the Macdonalds of the Isles took Kilkerran for a capital, built a castle, and rebuilt the town, calling it Kinlochkerran, which means the head of Ciarnan’s Loch. It is said that King James IV. built the castle, and called it his “new castle of Kilkerane in Kintyre.” He seemed to have resided here in 1498. King James V. had many conflicts with the Macdonalds, and as he was unable to subdue them, he granted the place to the Campbells of Argyle, and they, after many fierce struggles, almost depopulated it. On account of this grant the place once more changed its name, and has since been known as Campbeltown.
The town was erected into a Royal Burgh in 1700, and the charter states that this was done at the desire of Archibald, the tenth Earl of Argyll, who was made Duke of Argyll in the following year. Previous to this it had been a Burgh of Barony, and the charter quotes a charter of King James VI., which ordained that “for the better entertaining and continuing of civility and policy within the Hielandes and lies,” . . . “that there be erected and builded within the bounds thereof, three burghes and burrowetowns, in the maist conuenient and commodious partes meet for the samen; to wit, ane in Kintyre, another in Lochaber, and the third in the Lewis.”
The Seal of the Burgh of Campbeltown is as follows: A shield divided into four. In the first quarter a castle; the second quarter gyronny of eight; the third quarter a lymphad, with sail furled and oars in action; and in the fourth quarter a fret. Beneath is the motto, “Ignavis precibus fortuna repugnat,” meaning “Fate is deaf to idle prayers.”
The castle represents the old castle of Campbeltown, the site of which is now occupied by the parish church, which was built in 1780.
The gyronny of eight is the armorial bearings of the Clan Campbell. Nisbet speaks of the gyronny as follows: “The giron is a French word which signifies the lap—one sitting with knees apart if line drawn from one knee to the other the space within makes a giron with the point in gremio. So all girons are of a triangular or conal form, broad at one end and sharp at the other. The first is at the sides of the shield, and the other ends at the naval, or centre point of the shield. They are said to represent triangular pieces of stuff, commonly called gussets, placed in garments and women’s smokes, to make them wide below and narrow above. . . . This armorial figure is frequent in armorial bearings in Europe, and . . . has its rise in armouries from the robes, gowns, and coats of armour used by the ancients.”
The lymphad, an old-fashioned ship with one mast and oars, is the armorial bearings of the ancient House of Lorne, because in ancient times the Island chiefs held their lands under the tenure of providing one or more ships for the use of the sovereign.
The fret sable is the armorial bearings of Baron Tollemache. At the time of the erection of the Burgh, Lady Elizabeth Tollemache was the wife of the then Earl of Argyll, and the device was adopted by the Burgh in compliment to her. The fret is a figure composed of a narrow saltire or cross and a mascle, which are interlaced. Nisbet says that the mascle “is a lozenge voided of the field—i.e., with the centre cut out. Heralds make it represent different things—the eye or ring to fasten a coat of mail. Others the mesh of a net; others mirrors.” And regarding the fret, he says: “Mr Thomas Crawford, in the fragments of his ‘Manuscript of Heraldry,’ . . . says the fret is . . . a badge of fastness and fidelity, like a knot or tie of ribbons . . . is called by some English heralds the herald’s love-knot, because it is devised by them as an armorial bearing.” In Seton’s “Heraldry” it is said that the origin of the lozenge has been variously accounted for, and Sylvanus Morgan says that while the form of the shield was taken from Adam’s spade, that of the lozenge was derived from Eve’s spindle.
THE earliest notice of Inverary is in a charter dated 8th May 1472 granted to Colin, first Earl of Argyll, erecting Inverary, or “Inoureyra” as it is there spelt, into a Burgh of Barony. It takes its name from being situated “on the Aray,” and Queen Mary in 1554 “for policie to be hade within this realme, and increasing of vertue within the samyn, created the burgh of the Innerrara a free royal burgh forever—appointed Archibald, Earl of Ergile, customer of the burgh for life, and gave power to the Provost, Baillies, Councillors, community and inhabitants to build a pretorium for the administration of justice.” This “pretorium” was used till about 1754, and was the first of the kind in Argyleshire. Then another court house and prison were built, which is now used by the Chamberlain of Argyll as an office. The town obtained another charter from King Charles I. in 1648.
The Seal bears in the centre a shield, with horizontal wavy lines representing the sea, and with five herrings swimming into a net which is shown suspended at one side. Above the shield is the name Inverary, and surrounding the lower part, the motto “Semper tibi pendeat halec” which may be freely translated “May the fish sauce always be ready for you.”
As the principal industry of the Burgh is the herring fishing in Lochfyne, the design speaks for itself, and is intended to represent a net set in the loch with herrings entering it.
The motto, however, requires a word of explanation, as it seems to refer to the fishing industry being the most important of all industries, and the Lochfyne herrings being the finest of all fish. The Latin word halec or alec is translated in dictionaries as “the sediment of a costly fish sauce called garum; and the meaning of garum is given as “a thick sauce-fish sauce.” This garum was much used by the Romans in almost all their dishes, and seems to have been very expensive. It is said that the most esteemed was that which came from Antipolis and Dalmatia, but Horace praises that made at Byzance, and says that it was considered the best as well as the most expensive. Pliny says that garum is a liquid of a very exquisite nature made from the intestines of fish, and several parts which would otherwise be discarded. These are macerated in salt, and, he says, garum is, in fact, the result of their putrefaction. He also remarks that it was originally prepared from a fish called “garos” by the Greeks. He then proceeds to speak of “alec” which, he says, is the refuse of garum, or its dregs when imperfectly strained. He also tells us that in course of time this alec became a great object of luxury, and that an infinite number of different kinds of it were made, and he adds that garum also became much improved, and was made to resemble the colour of old honied wine, and that it was so pleasantly flavoured as to admit of being drunk as a beverage. Possibly the Romans knew the delicacy of the Lochfyne herrings, and from their indulgence in them, or the alec made from them, the motto may have originated.
From time immemorial this part of Lochfyne has been celebrated for its herrings, and the “Old Statistical Account” says that the harbour of Inverary was anciently called Slochk Ichopper, meaning a Gullet where vessels bought or bartered for fish, and it goes on to say that “anciently the French merchants used to come and barter their wines for herrings, as there is a point of land, about 3 miles south of Inverary, still called the Frenchman’s point; and the tradition of the country is that it was to that particular spot the herrings were in use to be brought, in order to be cured and sold.”
LOCHGILPHEAD came under the provisions of the various previous Police Acts in 1858, and under the Burgh Police Act of 1892 adopted as the Common Seal a design illustrative of the fishing industries of the place. The Seal is—On a shield an anchor with a cable, and across the anchor and in front is a herring. The whole is encircled by a cable. Beneath, as the motto, is the Gaelic word “Dochas” meaning “Hope.”
Loch Gilp, at the “head” of which the town is situated, is said to take its name from the Gaelic Gilb meaning a chisel, from the shape of the loch bearing a fancied resemblance to that tool.
THE “Old Statistical Account” tells us that about 1714 the first house of any consequence was erected in Oban by a trading company of Renfrew, which used it as a storeroom. In 1736 a custom-house was erected “Oban being reckoned a proper place for clearing out vessels for the herring fishery.” About 1774 “there were from 20 to 30 vessels registered at Oban which were chiefly employed in the fisheries; but from the decrease of that trade on the N.-W. coast the number of vessels is now much smaller.” In 1811 it was erected into a Burgh of Barony in favour of the Duke of Argyll. But the Court of Session afterwards set this charter aside, and another charter was granted in 1820 in favour of the Duke of Argyll and Mr Campbell of Combie. The town was made a Parliamentary Burgh in 1833.
The Seal of the Burgh is a shield in the base of which is a representation of the galley of Lorn with oars in action, and beneath, in the sea, a fish swimming. In the left hand chief is a lion rampant, the Scottish Arms; and in the right hand chief the Campbell Gyronny. The motto beneath “Air aghart” is in old Celtic characters, and is the Gaelic for “Forward.” The fish refers to the nature of the industry long carried on by the inhabitants of the town before it became famous as a watering-place.
DUNOON adopted the Lindsay Act of 1862 in that year, and, under the provisions of the Burgh Police Act of 1892, took the following device as the Common Seal of the Burgh.
The lower division of the shield on the Seal bears a representation of the ancient Castle of Dunoon, beneath the shadow of which the town of Old Dunoon arose. The old castle, which crowned a rocky headland between the east and west bays, takes one back into the dark mists of antiquity. Some antiquarians think it was founded by remote Dalriadic chieftains in the early years of the sixth century, and, later on, to have been a stronghold of Scandinavian rovers. Some allege that it was at one time a nunnery, and that the name of the town comes from the Gaelic Dun-no-oigh, meaning “the house of the virgins.” But the origin of the name is uncertain, though Buchanan derives it from the Gaelic dun, a castle, and nuadh, new, and calls it Novio-dunum.
From the reign of Malcolm Canmore the castle was the seat of the Lord High Stewards of Scotland, and when King Robert II., son of Walter Stewart, and grandson of King Robert Bruce, came to the throne, it became a Royal palace, and was placed under the hereditary keepership of the Campbells of Lochow, the ancestors of the Dukes of Argyll. As they lived in it, their vassals and attendants had houses built in the neighbourhood for them to reside in, which houses were the origin of the town, and the ferry between this place and Greenock gave an additional importance to it. Part of the feudal tenure by which one of the proprietors in the vicinity holds his lands is that of maintaining this ferry across the Clyde.
The castle seemed to have covered an acre of ground, and to have had three towers. By Royal charter of 1472, Colin, Earl of Argyll, Lorne, and Campbell, obtained certain lands round the Castle of Dunoon. These lands he held of the crown for a white rose, shown at the bottom of the Seal. In 1544 the castle was besieged and taken by the Earl of Lennox, who had desired to be Regent during the infancy of Mary Queen of Scots, and on 26th July 1563 Queen Mary herself visited it. In 1646 it was the scene of a cruel atrocity perpetrated by the Campbells on the Lamonts of Cowal and Bute. Thirty-six of these were conveyed from the houses of Escog and Castle-Toward to the village of Dunoon and hanged on an ash tree at the kirkyard. “Insomuch that the Lord from heaven did declare His wrath and displeasure by striking the said tree immediately thereafter, so that the whole leaves fell from it, and the tree withered, which, being cut down, there sprang out of the very heart of the root thereof a spring like unto blood purpling up, and that for several years till the said murderers or their favourers did cause howk out the root.” After this the castle was utterly neglected and fell to ruin. Its stones were taken to build neighbouring cottages, and now its outline can hardly be traced, but it is believed there are a vast number of vaults underground.
The upper division of the shield bears a steamboat, indicating that the town received a new lease of life by the introduction of steamers on the Clyde. The shield is surrounded by Scotch thistles, and the recently added motto, “Forward,” shows that continuous prosperity is looked for.
TOBERMORY, in the island of Mull, was founded in 1788 by “The British Society for extending the Fisheries and improving the Sea coasts of the Kingdom.” In 1875 it adopted the Lindsay Act, and under the Burgh Police Act of 1892 designed a Common Seal as follows:—
On a background of thistles a shield divided into four. The first quarter bears a representation of the Virgin and Child, the Virgin being the patron saint of the Burgh, hence the origin of the name from the Gaelic Tobar Moire, the Well of the Virgin Mary. This was originally a fountain which, in the days of popery, was dedicated to the Virgin. In the second quarter is a dolphin spouting water; in the third, an ancient galley with flags on the mast and at the stern; and in the fourth, a fish, probably a herring. These three latter devices are emblematic of the scheme for the foundation of the town, and its subsequent development as a fishing centre.
Regarding the dolphin, we are told by Nisbet: “The dolphin is taken for the King of Fishes . . . for his strength and swiftness in the pursuit of other fishes his prey, and is said to be an admirer of men, so as to be humane, and a lover of music, for which he is often used in arms and devices. Ulysses is said by Aldrovandus to have carried the dolphin on his shield. . . . Hopingius says, that Ulysses carried the dolphin on his shield and signet-ring, upon the account of that creature’s humanity for saving his son Telemachus when he fell into the sea.”
The motto “Ceartas” is a Gaelic word, meaning justice or equity.
— Porteous, Alexander, The Town Council Seals of Scotland; Historical, Legendary and Heraldic, Edinburgh: W. & A. K. Johnson, 1906.
ROISS Mary most of vertew virginall.
Fresche flowr on quhom the hevynnis dewe doun fell.
O gemme joynit in joye angelicall,
In quhom Jhesu rejosit wes to dwell.
Rute of refute, of mercy spring and well,
Of ladyis chois as is of letteris A,
Empress of hevyne, of paradyss, and hell,
O mater Jhesu, salue Maria!
O sterne that blyndis Phebus bemys bricht,
With course above the hevynnis cristallyne;
Above the speir of Saturne hie on hicht,
Surmunting all the angelis ordouris nyne;
O lamp lemand befoir the trone devyne!
Quhar cherubyne syngis sweit Osanna,
With organe, tympane, harpe, and symbilyne;
O mater Jhesu, salue Maria!
O chast conclaif of clene virginite,
That closit Crist but crymes criminale;
Tryumphand tempill of the Trinite,
That turned us fra Tartar eternall:
Princes of peiss, and palme imperiall,
Our wicht invinsable Sampson sprang the fra,
That with ane buffat bair doune Beliall;
O mater Jhesu, salue Maria!
Thy blyssit sydis bair the campioun,
The quhilk, with mony bludy woundis, in stour,
Victoriusly discomfeit the dragoun
That reddy wes his pepill to devour;
At hellis ȝettis he gaf hyme na succour,
He brak the barmekyn of that bribour bla,
Quhill all the feyndis trymbillit for reddour:
O mater Jhesu, salue Maria!
O madyne meik, most mediatrix for man,
And moder myld, full of humilite!
Pray thy sone Jhesu, with his woundis wan,
Quhilk deinȝeit him for our trespass to de,
And as he bled his blude vpon a tre,
Us to defend fra Lucifer our fa,
In hevyne that we may syng apon our kne:
O mater Jhesu, salue Maria!
Hail, purifyet perle! Haile, port of paradyse
Haile, redolent ruby, riche and radyuss!
Haile, clarifyit cristale! Haile, quene and emperyse!
Haile, moder of God! Haile, Virgin glorius!
O gracia plena, tecum Dominus!
With Gabriell that we may syng and say,
Benedicta tu in mulieribus: O mater Jhesu, salue Maria!
— Asloan Manuscript, National Library of Scotland.
But what is the remedy that is wanted? What is the remedy indicated by God Himself? If we may rely on the disclosure of the saints, it is an immense increase of devotion to the Blessed Lady; but, remember, nothing short of an immense one. Here in England, Mary is not half enough preached. Devotion to her is low and thin and poor. It is frightened out of its wits by the sneers of heresy. It is always invoking human respect and carnal prudence, wishing to make Mary so little of a Mary that Protestants may feel at ease about her. Its ignorance of theology makes it unsubstantial and unworthy. It is not the prominent characteristic of our religion which it ought to be. It has no faith in itself. Hence it is that Jesus is not loved, that heretics are not converted, that the Church is not exalted; that souls which might be saints wither and dwindle; that the Sacraments are not rightly frequented, or souls enthusiastically evangelized. Jesus is obscured because Mary is kept in the background. Thousands of souls perish because Mary is withheld from them. It is the miserable, unworthy shadow which we call our devotion to the Blessed Virgin that is the cause of all these wants and blights, these evils and omissions and declines. Yet, if we are to believe the revelations of the saints, God is pressing for a greater, a wider, a stronger, quite another devotion to His Blessed Mother.
Fr. Frederick William Faber, Preface to Louis-Marie Grignion de Montfort’s A Treatise on the True Devotion to the Blessed Virgin, London: Burns & Lambert, 1863.
Hence, as it was through the Theotokos alone that the Lord came to us, appeared upon earth and lived among men, being invisible to all before this time, so likewise in the endless age to come, without her mediation, every emanation of illuminating divine light, every revelation of the mysteries of the Godhead, every form of spiritual gift, will exceed the capacity of every created being. She alone has received the all-pervading fulness of Him that filleth all things, and through her all may now contain it, for she dispenses it according to the power of each, in proportion and to the degree of the purity of each. Hence she is the treasury and overseer of the riches of the Godhead. For it is an everlasting ordinance in the heavens that the inferior partake of what lies beyond being, by the mediation of the superior, and the Virgin Mother is incomparably superior to all. It is through her that as many as partake of God do partake, and as many as know God understand her to be the enclosure of the Uncontainable One, and as many as hymn God praise her together with Him. She is the cause of what came before her, the champion of what came after her and the agent of things eternal. She is the substance of the prophets, the principle of the apostles, the firm foundation of the martyrs and the premise of the teachers of the Church. She is the glory of those upon earth, the joy of celestial beings, the adornment of all creation. She is the beginning and the source and root of unutterable good things; she is the summit and consummation of everything holy.
St. Gregory Palamas, A Homily on the Dormition of Our Supremely Pure Lady Theotokos and Ever-Virgin Mary.
Then the apostles with great honour laid the body in the tomb, weeping and singing through exceeding love and sweetness. And suddenly there shone round them a light from heaven, and they fell to the ground, and the holy body was taken up by angels into heaven.
Then the most blessed Thomas was suddenly brought to the Mount of Olivet, and saw the most blessed body going up to heaven, and began to cry out and say: O holy mother, blessed mother, spotless mother, if I have now found grace because I see you, make your servant joyful through your compassion, because you are going to heaven. Then the girdle with which the apostles had encircled the most holy body was thrown down from heaven to the blessed Thomas. And taking it, and kissing it, and giving thanks to God, he came again into the Valley of Jehoshaphat. He found all the apostles and another great crowd there beating their breasts on account of the brightness which they had seen. And seeing and kissing each other, the blessed Peter said to him: Truly you have always been obdurate and unbelieving, because for your unbelief it was not pleasing to God that you should be along with us at the burial of the mother of the Saviour. And he, beating his breast, said: I know and firmly believe that I have always been a bad and an unbelieving man; therefore I ask pardon of all of you for my obduracy and unbelief. And they all prayed for him. Then the blessed Thomas said: Where have you laid her body? And they pointed out the sepulchre with their finger. And he said: The body which is called most holy is not there. Then the blessed Peter said to him: Already on another occasion you would not believe the resurrection of our Master and Lord at our word, unless you went to touch Him with your fingers, and see Him; how will you believe us that the holy body is here? Still he persists saying: It is not here. Then, as it were in a rage, they went to the sepulchre, which was a new one hollowed out in the rock, and took up the stone; but they did not find the body, not knowing what to say, because they had been convicted by the words of Thomas. Then the blessed Thomas told them how he was singing mass in India— he still had on his sacerdotal robes. He, not knowing the word of God, had been brought to the Mount of Olivet, and saw the most holy body of the blessed Mary going up into heaven, and prayed her to give him a blessing. She heard his prayer, and threw him her girdle which she had about her. And the apostles seeing the belt which they had put about her, glorifying God, all asked pardon of the blessed Thomas, on account of the benediction which the blessed Mary had given him, and because he had seen the most holy body going up into heaven. And the blessed Thomas gave them his benediction, and said: Behold how good and how pleasant it is for brethren to dwell together in unity!
— The Passing of Mary (First Latin Form), Ante-Nicene Fathers, Vol. 8.
XVIII KALENDAS SEPTEMBRES ID EST XIIII DIE MENSIS AUGUSTI UIGILIA ADSUMPTIONIS SANCTAE MARIAE
Deus qui uirginalem aulam beatae Mariae, in quam habitares eligere dignatus es, da quaesumus, ut sua nos defensione munitos iocundos faciat suae interesse festiuitati: per.
Super oblata. Magna est domine apud clementiam tuam dei genetricis oratio, quam idcirco de praesenti saeculo transtulisti, ut pro peccatis nostris apud te fiducialiter intercedat: per.
Ad complendum. Concede misericors deus fragilitati nostrae praesidium, ut qui sanctae dei genetricis requiem celebramus, intercessionis eius auxilio a nostris iniquitatibus resurgamus: per.
XVIII KALENDAS SEPTEMBRES ID EST XV DIE MENSIS AUGUSTI ADSUMPTIO SANCTAE MARIAE
Ueneranda nobis domine huius est diei festiuitas, in qua sancta dei genetrix mortem subiit temporalem, nec tamen mortis nexibus deprimi potuit, quae filium tuum dominum nostrum de se genuit incarnatum: per.
ALIA AD MISSAM
Famulorum tuorum domine delictis ignosce, et qui placere de actibus nostris non ualemus, genetricis filii tui domini dei nostri intercessione saluemur: per.
Super oblata. Subueniat domine plebi tuae dei genetricis oratio, quam etsi pro conditione carnis migrasse cognoscimus, in caelesti gloria apud te pro nobis orare sentiamus: per.
Ad completa. Mensae caelestis participes effecti imploramus clementiam tuam domine deus noster, ut qui festa dei genetricis colimus, a malis inminentibus eius intercessione liberemur: per.
O Mary, thou sacred dwelling of the Lord, raise us fallen into a bottomless pit of despair, wrongdoing and affliction; for thou art the salvation and succour and powerful advocate of those that have sinned, and thou dost save thy servants.
The parish of Kildalton, of which the church was dedicated to St. John the Evangelist, forms the south-east side of the island of Islay. The original church of the parish stood at Kildalton, a few miles south-west from the entrance to the sound of Islay, where its cemetery, walls, altar, and font still remain.
The large cross in these plates stands in a stone base in the burying-ground, on the north side of the ruined church. It differs entirely in form from all the other crosses on the west coast, and also in style of ornamentation from all except that called Martin’s Cross at Iona and the cross at Keils, which it greatly resembles in many of its details, but is richer than either of them. It partakes very much of the character of the Irish crosses — especially in the length of the arms and in the circle which connects them with the stem; and in outline and some details it may be compared with the south cross at Clonmacnoise. The disengaged circle, which is so common on the Irish crosses, occurs only on two of the Scotch ones — viz., the present example, and Martin’s Cross just referred to. It has been elsewhere remarked that on the cross slabs on the east coast this circle appears as if in embryo on the slab, preparatory to the monument being shaped into the form of a cross with the circle cut into a free ornamented band.
On the east side of the cross the figure of the Blessed Virgin and Holy Child, with a male figure on either side, is cut, and at the extremities of the arms of the cross are groups of figures apparently of ecclesiastics. This cross is, in my opinion, of a style greatly earlier than the class of monuments represented by that at Campbelton, and comes much nearer in character to the Irish examples, which are ascribed to the tenth and eleventh centuries.
The smaller cross, of which the shaft is unsculptured, stands on the outside of the churchyard.
On the hill of Dun Borreraig are the ruins of a circular hill-fort 52 feet in diameter inside, with walls 12 feet thick, a gallery within the walls, and a stone bench 2 feet high round the area. Near the bay of Knock are two large upright flags called “The Two Stones of Islay.” Monumental stones, as well as cairns and harrows, occur, and stone and brass [bronze] hatchet-shaped weapons or celts, elfshots, or flint arrow-heads, and brass fibulae, have been frequently dug up.
Et signum magnum apparuit in caelo: mulier amicta sole, et luna sub pedibus ejus, et in capite ejus corona stellarum duodecim: et in utero habens, clamabat parturiens, et cruciabatur ut pariat. Et visum est aliud signum in caelo: et ecce draco magnus rufus habens capita septem, et cornua decem: et in capitibus ejus diademata septem, et cauda ejus trahebat tertiam partem stellarum caeli, et misit eas in terram: et draco stetit ante mulierem, quae erat paritura, ut cum peperisset, filium ejus devoraret. Et peperit filium masculum, qui recturus erat omnes gentes in virga ferrea: et raptus est filius ejus ad Deum, et ad thronum ejus, et mulier fugit in solitudinem ubi habebat locum paratum a Deo, ut ibi pascant eam diebus mille ducentis sexaginta. Et factum est praelium magnum in caelo: Michael et angeli ejus praeliabantur cum dracone, et draco pugnabat, et angeli ejus: et non valuerunt, neque locus inventus est eorum amplius in caelo. Et projectus est draco ille magnus, serpens antiquus, qui vocatur diabolus, et Satanas, qui seducit universum orbem: et projectus est in terram, et angeli ejus cum illo missi sunt.
“Arise, make haste, my love, my dove, my beautiful one, and come. For the winter is now past, and the rain is over and gone. The flowers have appeared in our land … the fig-tree hath put forth her green figs; the vines in flower yield their sweet smell. Arise, my love, my beautiful one, and come.” It is the time for thy Visitation. Arise, Mary, and go forth in thy strength into that north country, which once was thine own, and take possession of a land which knows thee not. Arise, Mother of God, and with thy thrilling voice, speak to those who labour with child, and are in pain, till the babe of grace leaps within them! Shine on us, dear Lady, with thy bright countenance, like the sun in his strength, O stella matutina, O harbinger of peace, till our year is one perpetual May. From thy sweet eyes, from thy pure smile, from thy majestic brow, let ten thousand influences rain down, not to confound or overwhelm, but to persuade, to win over thine enemies. O Mary, my hope, O Mother undefiled, fulfil to us the promise of this Spring. John Henry Newman, The Second Spring sermon, preached 13 July 1852, in St. Mary’s, Oscott, in the first Provincial Synod of Westminster.