The grave slabs here represented are in the ruined chapel at Keills, Knapdale. Both of them are early and interesting specimens of the class to which they belong. In each case the two-handed sword is obviously a portrait of the real weapon. On the first there appear on one side of the sword a harp, comb, shears, and mirror, besides an object which may be a case or cover, and a smaller figure which may be meant for a box containing some toilet appendage. A surrounding inscription is almost entirely defaced.
The second slab has on one side of the sword an inscription, and on the other a deer-hunt and some grotesque creatures, with a galley at the bottom.
The simple, rectangular Keills Chapel, dedicated to St. Cormac, served as the parish church of Knapdale until the parish was split into two in 1734. It is one of few churches from the 1100s and 1200s surviving in Argyll. What sets it apart is what it contains: a sculptural feast of almost forty carved stones, ranging in date from the 8th to the 16th century. Pre-eminent among them is the 8th-century Keills Cross.
BRECBANNOCH. Between the years 1204 and 1211, King William the Lion granted to the monks of Arbroath “custodiam de Brechbennoche,” and “cum predicta Brachbennoche terram de Forglint datam Deo et sancto Columbe et le Brachbennache,” on the tenure “faciendo inde servicium quod michi in exercitu debetur de terra ilia cum predicta Brachbennache.” This grant is recited in the charter of Arbroath, passed by the same king in 1211-1214; and substantially repeated in a confirmation by King Alexander II. in 1214-1218. In 1314 the convent grants to Malcolm of Monimusk “totam terram nostram de Forglen que pertinet ad Bracbennach cum omnibus pertinenciis suis una cum jure patronatus ecclesie ejusdem terre. . . . Dictus vero Malcolmus et heredes sui facient in exercitu domini Regis nomine nostro servicium pro dicta terra quod pertinet ad Bracbennach quociens opus fuerit.” From the Monimusks the lands of Forglen, with the custody of the Bracbennach, passed by inheritance to the Urrys and the Frasers, in the latter of which families they were found in 1388. In 1411 they were surrendered to the convent, and about 1420 they were conferred on Sir Alexander Irvine of Drum. In 1847 [sic; perhaps 1478?] they had passed to his grandson, who held them of the abbot and convent by service of ward and relief, “ferendi vexillum de Brekbennach in exercitu Regis,” and the payment of the annual rent of 40 shillings. In 1481 Alexander Irvine did homage for these lands and purtenances to the abbot, who “dixit et constituit ut tenentes regalitatis dicti monasterii de Aberbrothoc ubicumque existentes cum dicto Alexandro ad exercitum domini nostri Regis sub le Brecbennoch videlicet sub vexillo dictorum abbatis et conventus meabunt et equitabunt cum requisiti fuerint per dictum dominum abbatem et conventum dicti monasterii et suos successores pro defensione Regis et regni.” In 1483 Alexander Irvine had a charter of the lands of Forgone, the the advowson of the church “faciendo in exercitu domini nostri Regis servicium de le Brekbannach debitum et consuetum.” And lastly, in 1494 it was found that Alexander Irvine was the lawful heir of Alexander Irvine of Drum, his father, in the lands of Forglen, with the advowson of the church, held as above. From these notices we learn that this reliquary was a banner, and held so sacred in the beginning of the thirteenth century that it was named in the dedication clause of the earliest charter. Also, that it was coupled with St. Columba’s name, not because the abbey of Arbroath was under his invocation, for it was under that of St. Thomas of Canterbury; nor because he was patron saint of the parish, for St. Adamnan was reputed to be so; but, as we may conceive, because this banner was in some way connected with St. Columba s history, either by use or blessing. Possibly it was like the Vexillum Sancti Cuthberti, so fatal to the Scots at Neville’s Cross.
Ther did appeare to Johne Fossour, the Prior of the Abbey at Durham, a vision commanding him to take the holie Corporax Cloth, which was within the corporax, wherewith Saint Cuthbert did cover the chalice, when he used to say masse, and to put the same hole relique, like unto a Banner, upon a spare point.
The name Brecbannach seems to be formed from breac beannaighthe, “maculosum benedictum,” and denoted something like the bratacha breac-mergeada, pallia maculatorum vexillorum, which were carried in the battle of Magh Rath. The Brecbannach probably served a double purpose, being, like the Banner of Cuthbert, “shewed and carried in the abbey on festivall and principall daies,” and also “presented and carried to any battle, as occasion should serve.” Whence King William obtained the reliquary is not stated. Probably it had been kept in the parish of Forglen by the hereditary tenants of the church lands. Between 1172 and 1180 the king granted to the Canons of Holyrood the rights, tithes, and obventions of four churches in Cantyre, which had previously been enjoyed by the abbey of Hy; and his grant of this reliquary, with its appurtenances, to Arbroath, may have been a transfer of a like nature.
— Dr. William Reeves in the Introduction to his translation of St. Adomnán’s Life of Saint Columba, 1874.
Folio 3 of the Book of Deer (Leabhar Dhèir) contains a continuation of the Gospel According to St. Matthew and a Scottish Gaelic account of the foundation of the Monastery of Deer by SS. Columba and Drostan.
Colum Cille & Drostán mac Cosgreg a dalta tángator a hÍ mar ro falseg Dia doib gonic’ Abbordoboir, & Bede cruthnec robo mormær Buchan ar a ginn; & ess é ro thidnaig doib in gathraig-sain in saere go bráith ó mormaer & ó thosec. Tángator as a athle-sen in cathraig ele, & do-raten ri Colum Cille sí, iar fa llán do rath Dé. Acus do-rodloeg ar in mormær .i. Bede go-ndas tabrad dó, & ní tharat. Acus ro gab mac dó galar, iar n-ére na glérec, & robo marb act mad bec. Iar sen do-chuid in mormaer d’attac na glérec go ndéndaes ernacde lesin mac go ndísad slánte dó; & do-rat i n-edbairt doib ua Cloic in Tiprat gonice Chloic Pette Mec-Garnait. Do-rónsat i n-ernacde, & tánic slá dó. Iar sen do-rat Collum Cille do Drostán in chadraig-sen, & ro-s benact, & fo-rácaib in mbréther, ge bé tísad ris, ná bad blienec buadacc. Tángator déara Drostán ar scarthain fri Collum Cille. Ro laboir Colum Cille, ‘Bed Déar a anim ó shunn imacc.’
Columba and Drostán son of Coscrach, his disciple, came from Iona, as God guided them, to Aberdour; and Bede the Pict was mormaer of Buchan on their arrival; and it is he who bestowed on them that monastery, in freedom till Doomsday from mormaer and toísech. They came after that to the other monastery, and it pleased Columba, for it was full of the grace of God. And he begged the mormaer, that is, Bede, that he should give it to them, and he did not. And a son of his took a sickness, after the clerics had been refused, and was all but dead. Thereupon the mormaer went to beseech the clerics that they should make a prayer on behalf of the boy, that health might come to him; and he gave to them land as a grant from Cloch in Tiprat as far as Cloch Peitte Meic-Garnait. They made the prayer, and health came to him. Thereupon Columba gave Drostán that monastery, and blessed it, and left the curse that whoever should go against it should not be full of years or of success. Drostán’s tears [déra] came as he was parting from Columba. Columba said, ‘Let Deer be its name from this on.’
Book of Deer.
In April of 2013, restoration work on the Nigg Stone, an incomplete Class II Pictish cross-slab, perhaps dating to the end of the 8th century, was completed in Edinburgh, and the stone returned to stand in a room at the west end of the parish church of Nigg, Easter Ross.
The cross-slab, one of the finest surviving Pictish carved stones, formerly stood in the kirkyard of Old Nigg Church (itself largely rebuilt in 1626). Blown down and shattered by a storm in 1727, it was set up against the east gable of the church. The stone was broken once more while being moved to allow access to a burial vault and subsequently re-erected upside down. Later it was moved yet again to an open-sided porch at west end of the church, from whence it was finally taken inside to a room immediately outside the vestry some years ago.
The upper and lower parts were crudely joined together using metal staples (now removed), and the shattered intervening portion — a chunk of which was discovered in a nearby burn in 1998 — was discarded. In 2011, Old Nigg Trust secured a funding package of £178,000 from the Heritage Lottery Fund, the Scottish Government, and the European Community Highland LEADER 2007-2013 Programme to restore the monument.
The Nigg Stone bears an elaborately decorated cross in high relief on the ‘front’ and a figural scene on the reverse. This scene is extremely complicated and made even more difficult to interpret by deliberate defacement. Among the depictions are two Pictish symbols: an eagle above a Pictish Beast, a sheep, the oldest evidence of a European triangular harp, and hunting scenes.
The carvings include a unique illustration of a miracle, the first monks, SS. Paul and Anthony, receiving bread in the desert from a raven sent by God: and David, King and Psalmist, saving a sheep from a lion, his harp (modelled on a contemporary Pictish instrument) beside his shoulder. The style echoes that of the the sculptured crosses on Iona, as well as the Hiberno-Saxon/Insular style of the Book of Kells, and illustrated manuscripts of Lindisfarne in Northumbria and Durrow in Ireland.
The Book of Deer (Leabhar Dhèir in Gaelic) (Cambridge University Library, MS. Ii.6.32) is a 10th-century Latin Gospel Book with early 12th-century additions in Latin, Old Irish and Scottish Gaelic. It is noted for containing the earliest surviving Gaelic writing from Scotland.
The origin of the book is uncertain, however it is reasonable to assume that the manuscript was at Deer, Aberdeenshire, Scotland when the marginalia were written. It may be the oldest surviving manuscript produced in Scotland, and is notable for having possibly originated in what is now considered a Lowland area. The manuscript belongs to a category of what are known today as Irish pocket Gospel Books, which were produced for private rather than for liturgical use. While the manuscripts to which the Book of Deer is closest in character are all Irish, most scholars argue for a Scottish origin. The book has 86 folios and measures 54 mm by 107 mm. It is written on vellum in brown ink and is in a modern binding.