Russell Schools & Chapel, Dundee (Scotland)

July 15, 2023July 27, 2023 — Church, History, Literature, Travel — 9 min read

Introduction

Not far removed from the University of Dundee Wellcome Trust buildings, standing at the corner of Ure Street and Hawkhill, there is an old church building that is now part of Whitehall Theatre. The building may not seem at all significant at first glance, but it has a rich history that is worth exploring. The building was originally used as a day school and Sabbath school, later became a place of worship for over a century. In the 1960s, the building was purchased by Whitehall Theatre and converted into a theater.

The Russell Schools

1855 – 1868

The Russell Schools as the building would be known was erected in the middle of the 19th century, after the death of Rev. David Russell, minister of Ward Chapel from 1810 to 1848, in whose honour the building was named.

First edition Ordnance Survey maps indicate there was a building of the Russell Schools in Ure Street at least as early as 1857/8.

Surveyed 1857: Reproduced with the permission of the National Library of Scotland

The building is shown either as “Russell Ch. Indep’t” or “Russell Schools” as seen above. A copy of the Dundee Courier from 7 Nov 1855 states that the buildings in the course of erection were to be denominated “The Russell Schools”.

Scant as the exact details of the initial school building may be, Scotland’s places describes it as “a neat and substantially built school house” with capacity for teaching 90 boys and 50 girls with subjects such as reading, writing, arithmetic, history, book-keeping, knitting, sewing and crochet work all being taught.

The Russell Schools operated both a day school and also a Sunday Sabbath school.

1868

In 1868 a newer church building was erected on the same site. There is some debate over who the architect was but is thought to be David Mackenzie or James Maclaren.

Surveyed 1871: Reproduced with the permission of the National Library of Scotland

Masters of the school

Of the masters of the school little is known, although it is clear from Isaac Slaters National Directory of Scotland for 1860 Mr William Dempster was master. In later years we learn of the death of John T Coutts master of the Russell Schools in 1869. (note that the 1869 Post Office directory shows the name as John F Coutts, house address at 64 Peddie Street which runs parallel to Ure Street).

Following this period, Mr H.M.Cameron was master of the Russell Schools.

The duties of the master would invariably have touched on things like the overall running of the school, teaching students, maintaining discipline, managing finances, and overseeing the upkeep of the school.

The master was also expected to act as a role model for the students and to provide pastoral care. In addition to these duties, the master may have been responsible for leading worship, administering the sacraments, and providing pastoral care to the students and their families.

I.O.G.T

The Independent Order of Good Templars (I.O.G.T.) was a temperance organisation that was founded in 1851. It was one of the most successful temperance organisations in the world, and it had a strong presence in Dundee in the 19th century with the first lodge opening in 1853.

By the end of the 19th century there were over 100 lodges in Dundee. Abstinence from alcohol was a driving factor thought to help reduce poverty, crime and disease. Through organising of social events, educational meetings, free library and soup kitchen the IOGT became popular and a powerful force of social reform among the working classes.

Throughout the 19th century we learn of different IOGT meetings held in Russell Schools : Belmont, Russell, Day Star, Pleasant Home just a few of the names of different good templar lodges that used the buildings.

Changing Times

The growing conflict over views on education became increasingly evident during the 19th century:

The Church of Scotland was the established church in Scotland at the time, and it had a monopoly on religious education in public schools.
The state, however, was increasingly interested in taking a more active role in education, and it began to introduce legislation that would give it more control over the curriculum.
This led to a conflict between the church and the state, as the church was reluctant to give up its control over religious education.
In the end, the state was able to assert its authority, and religious education in public schools became more secularised.
The church argued that religious education was essential for the moral and spiritual development of children, while the state argued that it was important for children to be educated about different religions and cultures.
The conflict between the church and the state came to a head in the 1870s, when the state passed the Education Act of 1872. This act gave the state control over the curriculum of public schools, including religious education.
The church responded by setting up its own system of denominational schools, which were funded by the state but were not subject to state control.
The system of denominational schools continued until the 1918 Education Act, which brought all schools under the control of the state.

Architecture

The architectural features of the Russell Schools building are quite unique. Whilst the building is made of sandstone and has a Gothic Revival style. The façade features a large arched window. Perhaps the most unusual feature (not part of the original design) is an iron girder extruding from the west of the old church building, used with a hoist to this day to load heavy stage scenery etc in and out the building.

The windows have been bricked up with red-brickwork not unlike the brickwork on the property immediately to the north and adjacent to this building. Although not certain it may be that the red-brickwork visible to the north formed part of an old School on these premises before the building work of 1868/9, but this is only speculation.

The earlier Ordnance Survey maps show a much more rectangular building divided in two, north and south, with six windows on the west (three in each “half” of the building) and four windows on the east of the building (two per each “half). The original school building appears to have been very much symmetrical in nature, possibly with a “playground” of sorts to the east, although the function of the ground uncertain, all that is evident from the early map appears to be a “gate”(?) on the Hawkhill to the immediate east of the original building.

West side of Russell Chapel (now Whitehall Theatre) in Ure Street, Dundee, Scotland.
Photograph by Robert Duncan

Congregational roots

The roots of Russell Schools can be traced back to the late 1700s when the first Congregational church in Dundee was formed. Congregationalism is a form of Christianity that emphasises the independence of local churches, not conforming to the established Church of Scotland.

In 1793, a second Congregational church was established in Dundee at the West Port as an Independent chapel. Its first minister was Neil Douglas, who had previously been a Secession minister and labelled by some as “wavering nonconformist”. The church was known by the name West Port chapel. It’s location immediately to the south of the old Tay Mills on West Marketgait near the location of the Grovesnor Casino in more recent times.

Robert Haldane

A nephew of Admiral Adam Duncan, 1st viscount of Camperdown, Robert Haldane was instrumental in the establishment of places of education for young Christian men and established teaching seminaries and tabernacles for them to preach in. During the latter part of the 18th century Robert had become friends with Rev William Innes of Stirling who had in mind to come to Dundee to teach in one of the academies that Haldane had set up.

Tabernacle / Temple

Dundee’s Tabernacle opened in North Tay Street on October 19, 1800. The building also known as “The Temple”, and later still became St David’s Free church, stood at the corner of West Marketgait. Around the same time Dundee’s “first Academy” was setup after an false start. The first rector of Dundee Academy thereafter was Andrew Duncan, a student who had studied mathematics and graduated in 1796, after Andrew resigned from his post some 20 years after he would take up a post as Professor of Mathematics at St Andrews university.

You may wish to view a more recent view of the location of the old Tabernacle since demolished note the characteristics oval shapes in the old Tay mills building standing adjacent to the north. Visible then as today.

Troubled times

Education was not the only thing in turmoil, the church was certainly no stranger to this and some of the early Congregationalists formed a breakaway group that met initially in Burial Wynd (now Barrack Street adjacent to Dundee’s Howff) before relocating to Sailors’ hall in Yeoman shore. It was at this time Dr David Russell would be ordained. The congregations at Sailors’ hall and West Port chapel would then amalgamate and witness the building of Ward Chapel in 1833.

Circle of Life

The Russell Schools building was used initially as a day school, and Sabbath school, labelled an early “preaching station” or “mission church”, ultimately a place of worship for the best part of a century until the 1960s. It was then purchased by Whitehall Theatre and converted into a theatre.

The Russell Schools building, sadly all but nearly forgotten these days, is a significant landmark in Dundee’s history. A reminder of the rich history of Congregationalism in Dundee and like the statue of his uncle in the city centre, a testament to the vision of Robert Haldane, who helped to establish places of both education and also worship for young Christian men and women.

Living in a completely different period of time, so far removed from modern society; times when an altogether different form of discipline was exercised. The building has served as a place of education, worship, social reform and entertainment

During these “changing years” I can’t help but wonder if the Haldane brothers perhaps learned a thing or two of the old Duncan motto “Disce Pati” (learn to suffer or discover patience) – a calling for endurance and resilience in the face of adversity.

Credits

Dundee City Archives
Dundee Congregational Church
Historic Environment Scotland
National Library of Scotland
University of Dundee
Whitehall Theatre

Clock hands … or God’s hand?

June 14, 2023August 14, 2023 — History, Literature, Technology — 5 min read

Lately I have found myself considering the origins of the phrase “clock hands”, likewise “hands of time”. Why “hands”?

Seemingly the origins of the clock “hand” is a term that even horologists wrestle with in their own minds. Some have suggested these pointers on early clocks looked like a hand, but it’s a weak argument, whilst others have “pointed out”, these pointers arguably looked more like fingers than “hands”.

So the question remains “why hands”?

Greek history

To get a feeling for the origins we may need to consider time itself, starting with “hours” (considering our early analogue clocks had no minute hand, let alone consideration of a third second hand). In particular, possibly best to consider the Horologion of Andronikos Kyrrhestes in Athens, otherwise called “The Tower of The Winds”, thought by some to be the world’s first meteorological station.

The Horae

Considering the etymology of the word horologion, the Greek word ώρα (hôra) can mean “time” or “hour”, this word thought to stem from Greek mythology – the Horae were considered to be the goddesses of the seasons or hours. Farmers in particular would have honoured/acknowledged the Horae as there would have been recognised times to sow, a time to water, to harvest and uproot.So the twelve hours of our analogue clock face, “the hours” can clearly be linked back to Greek mythology.

Observing the twelve

As an aside it is perhaps an interesting observation if you stand with your arm stretched out forward, and make a fist held up to horizon, keep your gaze held forward (trying not turning your head left or right too much) you can usually count around 12 fists as you move your arm from left to right across the horizon. I never knew that, but think it’s pretty cool.

Possibly a pure coincidence, but it may be worth noting the bible also features twelve disciples (possibly more likely they represent the 12 tribes of Israel, nevertheless also 12 points in time) – see later reference to canonical hours.

Hands that tell time

Others have already documented how to tell the time, not with clock hands, but human hands, for example:

Before the advent of suitable mechanical devices for time measurements, it is possible, some might say even probable that human hands could have been used for measuring time. Be that as it may it still doesn’t fully explain explain the humble “clock hand” or “hour hand”, and for that we may need to consider something called “canonical hours” (more about this to follow).

The bells, the bells

No nothing to do with Quasimodo! During the 4th century Bishop Paulinus of Nola was inspired by the use of bells in pagan temples and believed that bells could be used to call people to prayer and mark the hours of the day. In the 7th century that Pope Sabinia sanctioned the use of church bells during worship, but it wouldn’t be until the 13th/14th century that fully mechanical “clock” or ”bell” towers became more popular, their purpose was not purely “to tell the time” important as that was, but rather more served the purposes of making an announcement – a calling to public events or particularly religious services.

Canonical hours

And so back to the canonical hours, the importance of the “hours” is evident in both:

Greek mythology
The early Christian church

From the Roman Catholic church the Liturgy of the hours, canonical hours or Opus Dei (“Work of God”) is clearly evident.

The hand of God?

All of this made me recall another term “the hand of God” of course not a literal hand but rather more a metaphorical hand. I feel beyond any doubt that this religious observance or “Opus Dei”, surely considered and reflected on the work of God’s hand. The “hand of God” if you will.

Postulate

In a sense although no absolute proof, it is possible, even probable that ye olde “clock hand” might, just might, be an indirect reference to the “hand of God” or the “hour of God”.

At very least it does appear that both the “hand of God” and also the “clock hand” have a commonality in the sense that “hand” appear to have some other non-literal sense, however metaphorical.

If as I think may well tend toward an almost plausible explanation in the sense of an annunciation (by the bells) of the hour, to reflect on works by the hand of God.

It is perhaps then an indication of how “busy” modern life has become that there is now little or no recognition of the origins of the term “clock hand”? How often we hear the words “not enough hours in the day” (more Horae needed? Ok maybe not! )

Having said that, I do sense perhaps the church of yesteryear, indeed more the mediaeval church may have had a greater sense or understanding of such things perhaps.

Although not as ancient some of the 19th century hymn writers clearly reflected on this sense of God, of time, of a hand in the words of Edward Plumptre’s “Thy Hand O God has guided”.

Whilst I have only scraped the surface in terms of the origins of the “clock hand”, in closing I would draw your attention to a different website which touches on the notion of a “prayer clock” and appears to echo some of my own findings. https://24x7prayerclock.wordpress.com/events/prayerclock-in-history/

What no Dr Who? Coleraine to Collairnie

December 24, 2022December 24, 2022 — Entertainment, History, Television — 5 min read

So I’m led to believe BBC TV is not releasing any Christmas special of Dr Who this year, a disappointment for some I am sure. No blue boxes, or sonic screw-drivers, but closer to home, we can experience time travel of another sort, and we’re not talking about the man with the big red suit!

Time tunnel

Instead as we travel through our tunnel of time, we will see around 3x10e+6 hours (that’s 350 years to you and I) all super-condensed into under 5 minutes if reading this.
Alternatively 6 hours depending on your mode of transport. (Oddly enough near the same travel time as from Coleraine to Killarney, but more about that later.)

Act One – scene one

Lights, camera, action…

The stage now set as we travel back in time to the 13th century AD. Our journey starts from Coleraine, Northern Ireland to Collairnie, Fife, Scotland.

Our trusty chronometer looks to a period in time toward the end of the reign of John first lord of Ireland and William the Lion, King of Scots. Centre stage is Alan of Galloway who took part in the English colonisation of Ulster.

piled books on brown wooden shelf — Not the annals of Ulster (at least I dont think they are, but the books look pretty).

According to the annals of Ulster, Alan’s brother Thomas, Earl of Atholl, had Coleraine* castle built in 1214, the castle was destroyed by Aed Meith around 1223/4 and reconstructed (possibly by Thomas) around 1228.

[ *Coleraine had been known as O’Cahan’s country (name changed to Coleraine ~1585/6 before later changing to Londonderry ~ 1613). Strictly speaking Coleraine castle was likely known as O’Cahans castle or at least one of their strongholds. ]

Act one – scene two

Travelling forward in time (no theory of relativity here, just relatives!) –
Alan’s daughter Lady Devorguilla (1210-1290) was married to John de Balliol, Lord of Barnard Castle and mother to King John Balliol of Scotland.

It is said Lady Devorguilla founded Greyfriars monastery in Dundee.

Artistic license here – sadly not Greyfriars in Dundee, but could easily have been.

Act one – scene three

Fast forward some 300 years and around 10 monarchs later, Mary Queen of Scots (1542-1587) would then give the ground of the, by then former, monastery, to the burgh of Dundee for the purposes of burying the dead (the area now known locally as “The Howff”).

Act one – scene four

Towards the end of the 16th century Mary is said to have visited Collairnie castle in Fife to visit one of her ardent supporters – David Barclay who oft signed his name simply as “Cullerny”.

Curiously enough the place-name of “Collairnie” is thought to derive from Col + Airne meaning “back of the sloes” same as Killarney in Ireland, although other references suggest the name of Collairnie has evolved from Col+Carny (Hill of Carny) to Collairnie.

Act Two – scene one

Mapping the past…

The name of Coleraine is said to be derived from Cúil Raithin (“nook of ferns”). By comparison, the first edition of Ordnance Survey maps show that Collairnie Castle in Fife is not so far removed from the Fernie burn and Fernie hill.

At first glance the name Fernie might suggest a link with ferns, but instead we should consider Alders from the Gaelic word Fearna. In contrast Roy’s military maps of the 18th century do appear to show the site of Colleraine as Killerny – a spelling not too far removed from that of Killarney. Whether Collairnie or Killarney, there is a third place that is worthy of mention when considering “back of the sloes” and that is Coolanarney (Cúil an Airne) – almost half way between Coleraine and Killarney.

Act two – scene two

Whether ferns, sloe or alders, going back in time to the 12th century, fact or fiction – some of the Barclays of Collairnie, or rather a different branch of the family – Berkeley of Towie are said to have lived in the castle of Cullen near Auldhaven in Banffshire. Perhaps no famous blue box in Cullen but an hours drive from the place that in later years would become known as the Blue Toon of Peterhead.

Act three

Next year the BBC has promised a Christmas special for Dr Who fans which I dare say will be far more entertaining than this blog post, but will they correct the spelling variations in place-names? [including my own, as I feel certain I have been misspelling Collairnie as Coleraine for much of this blog post].

Why surely that would be no fun at all. Talking of time, I suspect it’s time for me to go and climb back inside my own box or at least “shut the lid” on this for another time.

Wherever you are in time and space I wish you all the best amidst the enforced festive chaos.

Mono – but not alone?

December 19, 2022December 19, 2022 — History, Travel — 14 min read

Recently I was thinking of the origins of Scottish place-names that start with “Mon-“, and the extent to which there may possibly be a common theme running through the naming of some of these places. Before considering place-names, my mind was drawn to the word “Monarch“, the etymology behind that takes us to the Greek word “μοναρχίᾱ” (monarkhia) from the Greek word “μόνος” (monos) meaning alone.

Anyone who is familiar with audio signals will also recognise the word “mono” for similar reasons. Likewise the board-game of “Monopoly” where one person alone aims to control many properties.

Proto-Indo-European (PIE) roots

A more familiar word can be found in the French word “mon” or “my” as in the motto of the British monarch “Dieu et mon droit” [God and my right], but further investigation of even this word “mon” shares the same Proto-Indo-European (PIE) roots of “men-“.

There are different root meanings here, but largely they are:

*men – “to think” with a sense of spirit/mind and understanding or remembering.
*men – “to project” or “stand out” like a neck, or a mountain
*men – “to remain” to stay or abide
*men – “small or isolated”

Kolleptikon!

Conceptually if these PIE root words could form some curiously coincidental collective (can I possibly call that a kolleptikon*? ), I can’t help but wonder the extent to which there were in ancient times, small, isolated thinking communities, unique in their own ways, “standing out” , for years remaining in the same place (the people may have moved, the places remained). Even if true, these places were not really “alone”, at least not in the strictest sense, although at the height of the cold Scottish winters I am sure it could feel that way in bleak and barren places.

The bleak mid-winter?

Turning thoughts to monastic way of life, was there not a similar characteristic trait observed in ancient times? Small groups of men, thinkers, standing out from the crowd usually staying/remaining confined to a monastery?

Pause for thought:
When/where do you do your best thinking?
Possibly some place or a time of day when you are alone?
Society may well have changed people/places through the years, but possibly deep within many of us, there is still to be found some vestige of "monasticism", at very least in seeking a sense of peace and tranquillity?

* Well I guess I have now: [Kolleptikon – a “curiously coincidental collective of words or phrases to help bring about a greater over-arching meaning or general clarity.]

Using a phrase once used by a professor I knew, some of these places ultimately were or at least became a “confederation of loose nodes”. At very least in some cases villages become towns, or over time entire burghs of barony became swallowed up by much larger cities (for example Monklands, once a burgh of Barony, now part of Glasgow). Even monasteries were often tied to a mother church/abbey.

The naming of places

Tell me, just how do you begin to describe a place with absolutely no name?

If you are anything like me, “the place beside…” , followed often by a landmark or feature in the landscape; possibly a well known person, family, group of families or a resource or event? There is an over abundance of such examples in many (mony) of our towns and cities throughout Scotland.

Confusions reigns

Whilst I am no speaker of Gaelic, I was brought up with the Doric used in the North-East of Scotland and remember well one occasion when a degree of confusion was caused when a telephone message was left from:

“Ted fae Asco” (Ted from Asco) misinterpreted as “Ted Fiasco” who had called to leave a a message. Another instance where during a telephone call “I’m callin’ fae…” was misheard as the question was asked “You’re Colin who?” (names changed to protect the innocent).

These are perhaps simple enough misunderstandings, amusing in themselves in their own context, but clearly the translated form somewhat removed from the original. To what extent then, “confusion” may have crept in during the naming of places, whether in vocal form (spoken word being the norm for years), or in written form can only be for the reader to decide.

 Indeed it might be said...
if only abidy kent fit wye  tae spik 'e richt wye, then a'thin' wid be jist grand
 [If only everyone spoke and wrote the same way then everything would be fine]

Scottish place-names starting “Mon-”

The place-names shown in Table 1 below are in no way exhaustive, but rather extracted from archives of Scottish parliament [pdf] from a collection by Iain Mac an Tàilleir (2003). I am sure you will know many other places which could easily be added, this is only a start, but c’mon what does the ancient “Mon…” really mean?

I won’t re-define all of these place names and will let the definitions in the pdf above speak for themselves, but I would draw your attention to the map of these places starting Mon along with some common words in Scots Gaelic:

Mòine – peat (curiously the French word moine means monk)
Monadh – mountain, hill or moor
Manach – monk

You may wish to view a list of other Gaelic words commonly seen in hill names.

Place-name	Source site	Reference site	Year
Monachylemore	National Records of Scotland	NRS ref GD22/3/565 “Monochole”	1622
Monaltrie	National Records of Scotland	NRS Ref: GD176/504	1666
Moncrieff	Canmore	Moredun hall
Moniack	National Records of Scotland	NRS Ref: GD176/53	1546
Monifeith	Canmore	Canmore Ref to St Regulus Church and burial ground	13th century
Monimail	National Records of Scotland	NRS Ref: GD26/3/345 (David Barclay also appears under Eglismonichty )	1517
Monklands	CultureNL	Origin of Monklands	1162
Monkstadt	Canmore	see Monkstadt House	1732-41
Monorgan	POMS (people of medieval Scotland)	Gift of David to Gilbert, nephew of the bishop of Caithness	12th century
Monquhitter		parish of Monquhitter disjoined from Turriff	1649
Monreith	POMS	charter under the Great Seal – place of Monreith	1329
*Montgarrie*	National Library of Scotland National Records of Scotland	· Bleau Atlas of 1654 shows “Mongary” · NRS Ref RH6/2325	1654 1574
*Montgreenan*	Canmore	Montgrynen Castle	1680
*Montrose*	National Library of Scotland	appears as Monros on 1580 map of Scotia, Regno di Scotia	1580
Monyquil	National Library of Scotland & Internet Archive	Bleau Atlas of 1654 shows Monich oillyie (Monich oilly appears to translate as Monastery, or rather Monichoillyie – “hill moor of the cell of prayer” or possibly “memorial pillar stones” – see Landmarks of Scottish life and language (1877) by William Lytteil	1654
Monzie	POMS	Acts of the Earl of Strathearn no 53 – ref to Bede, rector of Monzie 1268	1268
Monzievaird	POMS	Confirmation of possessions of Inchaffray Abbey – Martin, persona of Monzievaird.	1200-1210

Table 1: Scottish place-names starting “Mon-“

Mons meg

The name of Mons Meg is perhaps familiar to some readers but the origins of the name “Mons” perhaps not as familiar. Possibly dating back to the 1st century BC, to Mons near Spiennes, province of Hainaut in Belgium. Originally called Castri-locus or “place of encampment” after the Roman camp/fort there. The Romans would have referred to this place as “Mons Castrilocus” or “Montes Castrilocus” – “mount(s) of the place of the camp”, in later years the name changed or was shortened simply to “Montes”.

This link between “Mon-” and Mount or Mountain is not uncommon and becomes increasingly familiar as we explore place-names in Scotland, for example, turning from the Latin towards Gaelic, consider the following place-names in Scotland:

Montgarrie (Mounthgarey) after the Gaelic Monadh a’ Gharaidh (hill of the den).
Montgreenan – “Mon a Ghrianain” (hill at the sunny place)
Montrose – Mon Rois -(hill/moor by the wood)

Comparative Topography

Comparing the topography of Mons, Hainaut, Belgium v Monifieth, Scotland it is quickly evident that the town of Monifieth is near to 20 metres above sea level compared with Spiennes closer to 40 metres:

Belgium (Mons & Spiennes) topographic map, elevation, terrain https://en-gb.topographic-map.com/map-7d3q/Belgium/?center=50.42758%2C3.99187&zoom=13
Scotland (Monifieth & Monifieth Laws) topographic map, elevation, terrain https://en-gb.topographic-map.com/map-75t6/Scotland/?zoom=14&center=56.49126%2C-2.82187
Alternatively Montpellier in France – named after the Latin Mons Pislerie “Woad Mountain”, once again consider the topography – https://en-gb.topographic-map.com/map-7d3q/Belgium/?center=43.61955%2C3.9218&zoom=12

Exactly what is a mountain anyway?

A silly question perhaps, but these are not exactly mountainous areas some might say [possible allusions here to Crocodile Dundee – “that’s not a knife, that’s a knife”], and so just what do we come to understand of the notion of these so-called “mountains”? Surely in these cases above, it might be argued there are no substantial mountains, despite the Latin names of Mons/Montes for “mountain”?

I can think of at least two places in Scotland with very similar names but places so remarkably different:

Monadh Mor – “moor big” has a summit of 1115 metres
Mormond Hill otherwise “Mor monadh” (Mhor mhonadh if you prefer) “big moor” is only 234 metres (768 feet) and less than a third the height of a munro.

Granted whilst not an exhaustive study, there is no immediate sense of “scale” when we speak of these “mountains” of ancient times as may be referred to in certain place-names today. Consider the seven hills of Rome, one of which is named “Mons Palatinus” – Surely not a mountain?

Even in today’s society, sometimes it may feel like there is no real definition of what constitutes a mountain. This strikes me as a little “odd” given the Latin word for “mountain” is Mons and the Latin word for “hill” is Collis, compared to the Greek words for mountain – βουνό [vounó] (or the ancient word for mount Ὄρος [Oros] and hill – λόφος [lófos].

Classification of mountains

If we look at the Oxford English dictionary definition of “mountain”, we read:

“a very high hill, often with rocks near the top”
https://www.oxfordlearnersdictionaries.com/definition/english/mountain

That is a suitably vague definition don’t you think?

What is your own definition of a mountain?

In Scotland we do have the sense of a certain “bag” of Munros which are mountains or places with summits heights of 3000 feet. For the UK a mountain is typically defined as any summit over 610 metres (2000 feet), further the United Nations have a classification of mountains.

That said, surely the very nature of language itself is, in part, to help communicate, to help define. Possibly we will eventually begin to get a better feeling for what a mountain is.

Ben Nevis, the UK’s tallest mountain
- Class 5 mountain
- Summit : 1,345 metres
- Latin name : Uncertain – although part of Mons Graupius (Grampian mountains)
- Gaelic name : Beinn Nibheis
Mount Sinai in Egypt
- Class 3 mountain
- Summit : 2,285 metres
- Latin name : Mons Sinai
- Greek name : Ὄρος Σινά (oros sina)
Mount of Olives near Jerusalem
- Class 6 mountain
- Summit – 826 metres
- Latin name : Mons Oliveti
- Greek name : Όρος των ελιών (oros ton elion)

Just in case you think I’ve forgotten about our Scottish place-names I have not (honestly!), but by looking at other places-names considering not only Gaelic but Latin and Greek too, then maybe we begin to uncover a little more (even if a little contentious).

Monifieth

The familiar translation of Monifieth is from the Gaelic is “Moine Feith” as bogstream of the marsh/moss, other suggestions have been “Monadh Fieth” (hill of the deer) or “Monaich fother” (monks land).

Despite the arguably “remote” location of Laws of Monifieth – no not a mountain over 610 metres, not even a Class 6 mountain, but nevertheless it might be said that this is a nearby hill or “Mons”. Given what we know, some may suggest Monifieth was named after this hill and not totally unreasonable, but I have a sneaky feeling in this case there is possibly a greater meaning.

Timothy Pont’s map 16th century map reveals the name of “Monyfuith” this can be seen on (albeit NLS maps have it as “Monyfaith”, but a close study of the handwriting suggest more likely to be “Monyfuith”). In an instrument of sasine dated 1581 the phrase “lands of Monyfuith with fishing thereof” and from earlier charter dated 1510 the spelling appears as “Munyfuthe”, whereas the gift of the church of Monfieth, by Gilchrist Earl of Angus, to Arbroath Abbey in 1204-5 shows the spelling ecclesia de Monyfod’ (see tab for Possessions:Lands)

Mony/Moni- fuith, futhe, fod, faith* (could almost be a have been something of a poem in there – fee-fi-fo-fum or perhaps not). Nevertheless what do we make of these variations – are they all just outright WRONG, or is there some greater ancient truth yet to be discovered?

* there are other name variants for Monifieth before the standard name was given by Ordnance Survey.

Monasteries and abbeys

At this point it is possibly worth making passing reference to William Comyn, Lord of Badenoch who around this time (1204-5) was appointed to one of the highest royal offices Justiciar of Scotia, having previously held the office of Sheriff or Forfar. In the year 1219 William Comyn founded the Abbey of Deer but even then this was thought to have been built on or near the site of a very much older monastery of the Culdees (Gaelic: Céile Dé).

At times the words monastery and abbey are often interchanged and confused, but in essence an abbey is a bit like a “grown up monastery”.

Likewise the church of Monifieth is thought to have belonged to the Culdees as per entry in POMS King William to Arbroath Abbey; has granted donation which Gilcrist, earl of Angus, made of church of Monifieth (ANG). Some 20 years after the foundation of the Abbey of Deer William Comyn’s son John married Gilcrist’s great-granddaughter, Matilda Countess of Angus, around this time she donated land of the church of Monifieth formerly belonging to the Céile Dé. Unclear if there was any monastery as such, but this may have been a reference to Eglismonichty.

Have our Mons been silenced?

At this point I am thinking – maybe these “Mons” (the Mon- aspect of our Scottish place-names) are not too important after all? However perhaps this aspect might be given a greater recognition!

Yes there may well be undefined mountains of varying height/size, or moors, possibly monasteries, they may refer to monks, or possibly going back to the PIE roots – just simply a “quiet place of solitude”?

Those helpful descriptions of places near the stream, beside the forest, on the moor, beside the monks house or the church of, etc. And so it is possibly the words that come after “Mon-” that are to be considered of more interest, more descriptive? Reflecting on the classification of mountains and the further descriptive words:

Nibheis possibly indicating a sense of a mountain with it’s head in the clouds (beinn nèamh-bhathais )
Sina (possibly derived from “Sin-ah” meaning hatred as a result of events that took place eg delivery of the ten commandments)
των ελιών – of Olives
Feith

When you go back to our undefined “place of no name”, in the early days perhaps nobody lived there, or at best 1-2 houses, depending on locality and various other environmental factors; those houses may have grown in number and turn into a crofting community, or possibly a small village or town. I can still hear my father’s words when talking of the town he grew up in, “when I was a boy, this was all fields”, and on reflection, perhaps this says it all really.

Dare I say that the sense of initial peace/solitude once associated with the “Mon-” of our Scottish place-names, slowly and surely evaporates over time and these days the silence can be found only in the original meaning once associated with some of these places, but long since forgotten.

And so I ask...
"Have our Mons have been silenced?" 
And oh for the irony
just like so many of Scotland's 
monasteries which are no more, yet 
still, throughout Scotland far and wide,
 you will find a people searching for
 a place of peace and quite. 
Re-arrange the letters 
MON
to
OMN
turn the M on its head
And make it your
OWN

After all home is where the heart is!
My final thoughts turn to Scotland's only existing medieval monastery still in active use today, but alas even the relative peace of Pluscarden has been threatened in not too distant times.

Whilst it may be true that the word “Freedom” has been etched in the minds of some who watched Mel Gibson playing the part of William Wallace in Braveheart, here Father Giles, a benedictine monk from Pluscarden talks of the greatest freedom of all – Prayer!

Caird Park in Winter – December 2022

December 16, 2022December 16, 2022 — Nature, Photography, Travel — 2 min read

A winter wonderland

Some photos from Caird Park earlier today (16 December 2022) – click on any photo to enlarge it and use the arrow keys to navigate forward/backward through the photos. I hope you like them. I have also posted videos of the deer spotted earlier today, you may view these below the gallery.

Eglismonichty

December 10, 2022December 24, 2022 — History, Travel — 9 min read

Introduction

Our scene is set not far from the main A90 road north from Dundee to Aberdeen, where the road crosses the Dighty river. “Eglismonichity” – a name I suspect long since forgotten by many Monifiethers and unheard of by Dundonians. Eglismonichty, a name all but nearly lost, consigned to our history books, but if we gently blow away the dusty cobwebs, and peer through the darkness to retrace past events, as if almost winding back the hands of time itself, the banks of the Dighty might start to reveal a truly ancient story.

Origins and Pictish times

Two legends that might be considered by the reader, are known simply as the “legend of St Andrew”, and the “legend of St Regulus (St Rule)”. Many other accounts have been written with regard to these legends, and by far is outside the scope of this blog post to write in depth about them nonetheless it would be wrong to completely overlook them.

One such account is that part of the remains of the apostle St Andrew are said to have been brought over from Patras, Greece by St Regulus, further speculation that he may have deposited ancient relics at Eglismonichty, at very least visited “Monikie” when he met King Hungus (Angus).

Extract from Chronicles of the Picts by W F Skene. — From Chronicles of the Picts, Chronicles of the Scots and other memorials of early Scottish history – Skene, W. F. (William Forbes), 1809-1892, ed

Kilrymont was known as Muckros [Forest of the pigs] – this was another name for the ness of Fife from the gaelic Muc-Rois – “headland of the pigs”.

Frustrating as any ancient account is, particularly where there is a lack of consistency, always causes an element of doubt. What really happened? Perhaps some things will never be truly known and may be almost as mystical as the Loch Ness monster.

In short, whilst there may be no authentic account of the removal of St Andrew’s relics from Constantinople, nevertheless legend says that ancient relics including some of the bones of St Andrew the apostle were thought to have been brought from Greece to Scotland by some of the earliest Christian believers, the exact timing of events is unclear but between the 4th-9th century AD.

Whilst there is some doubt over exactly where “Monikie” was. One thing that seems certain is that this was not the Monikie most folks know today, as that would have been in the diocese of Brechin, not St Andrews. The Pictish Chronicles mention the name Eglis Monichti (form of Monichi also found), it is thought the Gaelic is “Eaglis manaich-tigh” or “Church of the monks house”.

Language

Before we consider the various spellings of Eglismonichty or possibly consider it’s location, it may be helpful to consider what life was life in 13th century Scotland, for one thing far less populated with some sources estimating a population of 400,000 ∓ 50,000. Long before the days of the industrial revolution or the Internet, life was very much community based with a general focus on working the land/water whether through farming, fishing or the working with the produce of harvest through various mills and storage barns (granges) etc.

Spelling

There appear variant forms of spelling, and possible aliases for this ancient chapelry/settlement some of which are listed here:

Location

The exact location of the chapel, although uncertain, is thought by some to have been north of the Seven Arches viaduct, opposite the old Balmossie Mill adjacent to the old Panmure Bleachworks where the houses in Belltree Gardens are located today.

***Reproduced with the permission of the National Library of Scotland***

Timeline

4th – 9th century

Possible early formation of a chapel.

1244 – Bishop David de Berhnam

From the Pontificale Eccelesiae S. Andreae Bishop David de Berhnam, bishop of St Andrews, is said to have had engagements with the ancient chapel of “Eglismonichty” in Monifieth 13 Sept 1244. The purpose of the visit is not fully known, but from the, it appears evident that this chapel was at least dedicated to B.V.Mary.

1320 – Declaration of Arbroath

Letter sent to Pope John XXII asking that Scotland have the right to govern itself and that Robert Bruce be King of Scots.

1321 – Robert Bruce, King of Scotland

In this year Robert Bruce granted nearby lands of Grange and the Mill of Grange to William Durham. Whilst no mention is made specifically of Eglismonichty, the close vicinity of the Grange of Monifieth and the family “Durham of Grange” are doubtless significant.

1483 – Registrum magni sigilli regum Scotorum

From the Register of the Great Seal of Scotland 16 January 1483, we find the following entry in Latin, with translation below. Perhaps serving as an example of Feudal land tenure at work, a 700+ year old system that had seen significant reform in recent times. Suffice to say in this example, the lands of Eglismonichty at one time independent appear to have become united under one domain.

RMS vol 2, #1539

REX – confirmavit cartam Archibaldi comitis Angusie, domini de Dowgles ac baronie et regalitatis de Kerymure, – [ qua concessit ALEXANDRO LUVALE de Ballummy, et heredibus ejus, terras de Eglismonichto, Balmossy, le Brachen, cum duabus partibus terrarum de Kirktoun de Monyfuth, et Justileys (Justisleis), cum molendinis earundem, infra regalitatem de Kerymure, vic. Forfar; quequidem terre molendina (exceptis 5 merc. terrarum de Kirktoun de Monyfuth) fuerunt dicti Alex. hereditare, et que 5 merc. terr fuerant Jonete Luvaile, sororis dicti Alex., herediatarie ; et quas dicti Alex et Joneta in manus dicti comitis resignaverunt, et quas in unum dominium Eglismonichto dictus comes incorporavit et univit :- REDDEND, unum denarium argenti nomine albe firme :- TEST. consanguineis dicti com, Joh. Lyndesay de Cowintoune, Wil. de Carmychell de eodem, Arch. de Douglas avunculo dicti comitis, Joh. Inglis de Scrogtoune, D. Joh. Fresale preposito de Abirnethy, Rob. Douglas, Tho. Luvail : Apud Edinburgh, 23 Feb 1475 ]

……. (cetera desunt ),,,, x 60

{Google translation:

The king confirmed the charter of Archibald, earl of Angus, lord of the Dowgles and of the barony and royalty of Kerymure, [by which he granted to Alexander Luval de Ballummy, and his heirs, the lands of Eglismonicht, Balmossy, le Brachen, with two parts of the lands of Kirktoun de Monyfuth, and Justileys (Justisleis), with the same mills, under the royalty of Kerymure, vic. Forfar; for the mill lands (with the exception of 5 merks of land from Kirktoun de Monyfuth) were the said Alex. to inherit, and that 5 merc. they were terr of Jonete Luvaile, the sister of the said Alex., by inheritance; and which the said Alex and Joneta resigned into the hands of the said count, and which the said count Eglismonichto incorporated and united into one domain:- REDDEND, one penny of silver in the name of the white firm:- TEST. kinsmen of the said com, Joh. Lyndesay of Cowintoune, Wil. de Carmychell on the same, Arch. of Douglas, uncle of the said Earl, Joh. Inglis de Scrogtoune, D. Joh. Fresale, prefect of Abirnethy, Rob. Douglas, Tho. Luvail : At Edinburgh, 23 Feb 1475

}

1560 – Scottish Reformation

Perhaps almost as mysterious as the chapel of Eglismonichty – without doubt a turning point in church history, albeit with origins buried under competing versions of the story.

1561-1565 – Mary Queen of Scots

Just as the Dighty has been witness to turbulent waters that have charted it’s course over time, likewise Scotland has been no stranger to tumultuous times. Following the start of the Scottish Reformation of 1560, Mary would soon return from France to Scotland 19 Aug 1561. In 1564 she granted the lands of the old Greyfriars (Franciscan) monastery in Dundee for use as a burial ground – the area known as the Howff today. It is said that during this time, Mary stayed at Pitkerro House (Castle) 3-4 miles from Eglismonichty during her brief stay at Dundee. Pitkerro House in the ownership of the family Durham of Grange.

1572 – John Knox

John Knox, a leader of the Scottish Reformation died in Edinburgh on 24 November 1572

1581 – Sir David Barclay

David, second baron of Collairnie, had some tough choices to make – to support his queen or to satisfy the insurgent nobles, or “Lords of the Congregation” as they liked to call themselves, who were seeking to dethrone Mary. Ultimately David decided to support Mary and perhaps her visit to Collairnie Tower in January 1565 is testament to this.

In 1581 we learn from sasine records in Register House charters that William Lovell, fiar [not friar!] of Ballumbie, surrendered lands and property including Eglismonichto in favour of “David Barclay of Cullerny” quite probably the same David who simply signed his name “Cullerny”.

David’s grandfather’s mother-in-law was Janet Keith, daughter of William Keith 1st Earl Marischal of Scotland.

1590 – William Durham writ

The following entry can be found in the Exchequer Rolls

Vicecomes respondebit pro £32 de relevio totarum et integrarum terrarum dominicalium de Grange, cum manerie, hortis, pomariis, columbariis, et molendinis, necnon cum molendinis granorum et fullonum ac piscariis earundem tam in mari quam aqua dulci, unacum superioritate terrarum de Balchocher, jacentium infra balliam suam, regi debitis per sasinam datam Willelmo Durhame.

[Google translate: The sheriff shall answer for £32 for the relief of all the lands belonging to the Grange, with the manors, gardens, orchards, dovecots, and mills, as well as with the grain mills and washeries, and the fisheries of the same, both in sea and fresh water, together with the superiority of the lands of Balchocher, lying below his bailiwick, due to the king by a writ given to William Durham. ]

1667 – John Lord Balmerinoch

1667 Disposition by John Lord Balmerinoch, to George Earl of Panmure, in liferent, and Mr. James Maule his second son, in fee, of the lands and barony of Balumbie, Balclocher , Balmossie, com and walkmills of Balmossie, etc., dated 17th July.

[John Elphinstone, second Lord Balmerino was one of the most faithful leaders of the Covenanters, he was admitted burgess & guild brethren of Dundee 8 February 1648]

1669 – George, Earl of Panmure

Crown charter and resignation of lands including Balclocher to George Maule, 3rd Earl of Panmure.

Caird Park, Dundee

June 27, 2021December 15, 2022 — Nature, Photography, Travel — 1 min read

One of my favourite places that I love to walk around is Caird Park, Dundee. During the last year or so of the global pandemic now accepted as “Covid-19” has given perhaps a greater opportunity to appreciate some of the nature on our doorstep.