Page:Catholic Encyclopedia, volume 13.djvu/677

 SCOTLAND

613

SCOTLAND

Scotus. — Bishop Gennari (d. 1684). — Cardinal Bran- catius (d. 1693), held in high favour by several popes. Hernandez (d. 1695).— Macedo (d. 1681), a Portu- guese, professor at Padua, is said to have composed over one hundred writings and was renowned for his pubUc disputations.

Eighteenth Century. — Frassen (d. 1711) was for thirty years a celebrated professor at the Sorbonne, and wrote "Scotus academicus seu universa theol. Scoti" (many editions, 1672, etc.; last ed., Rome, 1900 — ), a very profound and lucid work. — Du- randus (d. 1720) wrote the great " Clypeus scotisticus" (many editions). — Dupasquier, "Summa phil." and " Summa theol." (about 1720; many editions). Hieronymus a Montefortino, "Duns Scoti Summa theol. ex universis opp. eius . . . juxta ordinem Summae Angelici Doctoris" (6 vols., 1728-34; new ed., Rome, 1900-03), a very able work. — Panger (d. 1732 at Augsburg), Scotist moralist. — Kikh (d. 1769 at Munich), Scotist dogmatic theologian. — Perez L6- pez (d. 1724). — Krisper (d. 1749). — Hermann, Ab- bot of St. Trudbert, "Theologia sec. Scoti principia" (1720).— Melgaco (1747).— Bishop Sarmentero (d. 1775).

Nineteenth and Twentieth Centuries. — In the nine- teenth century, although Scotism was retained in the schools of the Franciscan Order in accordance with the statutes, we meet but few tractates secundum mentem Scoti, in any case no celebrated ones. The twentieth century appears to promise better. Father Ferndndez, a Spaniard, is a zealous Scotist. Besides the above-mentioned writings, he has written a large "Scotus Lexicon", and is at present (1911) issuing a new edition of Scotus's "Comment, in Sentent. " Another zealous worker is Father Deodat-Marie de Basley; his fortnightly journal, " La bonne parole " (now entitled "Revue Duns Scot."), contains much Scotistica. He is also engaged on the "Capitalia opera B. Joan. Duns Scoti" (Le Ha\Te, 1908) — , of which the "Prseparatio philosophica" and "Syn- thesis theologica credendorum ' ' have already appeared. Father Parthenius Minges has explained and de- fended much of the Scotist doctrine in his "Com- pend. theolog. dogmat. specialis et generalis" (Mu- nich, 1901-02), and in a number of other works (cf. Catholic Encyclopedia, V, 199).

Wadding, Scriptores Ord. Min. (1806; new ed., Rome, 1906); also Sbaralea, Supplementum (1806; new ed., Rome, 1908); HuRTER, NomenclatoT (190 — ); Werner, Joh. Duns Scotus (Vienna, 1881); Holzapfel, Handbuch der Gesch. des Franz.- ordena (Freiburg, 1909), 268 sqq.

Parthenius Minges.

Scotland. — The term as at present used includes the whole northern portion of the Island of Great Britain, which is divided from England by the Cheviot Hills, the River Tweed, and certain smaller streams. Its total area is about 20,000,000 acres, or something over 30,000 square miles; its greatest length is 292 miles, and greatest breadth, 155 miles. The chief physical feature of the country is its mountainous character, there being no extensive areas of level ground, as in England; and only about a quarter of the total acreage is cultivated. The principal chain of mountains is the Grampian range, and the highest individual hill Ben Nevis (4406 feet). Valuable coal- fields extend almost uninterruptedly from east to west, on both banks of the Rivers Forth and Clyde. The climate is considerably colder and (except on parts of the east coast) wetter than that of England. The part of Scotland lying beyond the Firths of Forth and Clyde was known to the Romans as Caledonia. The Caledonians came later to be called Picts, and the country, after them, Pictland. The name of Scotland came into use in the eleventh century, when the race of Scots, originally an Irish colony which settled in the western Highlands, attained to supreme power in the country. Scotland was an independent

kingdom until James VI succeeded to the English Crown in 1603; and it continued constitutionally separate from England until the conclusion of the treaty of union a century later. It still retains its own Church (see Scotland, Established Church of) and its own form of legal procedure; and the character of its people remains in many respects quite distinct from that of the English. Formerly the three pre- vailing nationalities of the country were the Anglo- Saxon in the south, the Celtic in the north and west, and the Scandinavian in the north-east ; and these dis- tinctions can stiU be traced both in the characteristics of the inhabitants and in the proper names of places. The total population, according to the census of 1911, is 4,759,521, being an increase of 287,418 in the past decade. The increase is almost entirely in the large cities and towns, the rural population of almost every county, except in the mining districts, having sensibly diminished, owing to emigration and other causes, since 1901.

The history of Scotland is dealt with in the present article chiefly in its ecclesiastical aspect, and as such it naturally falls into three great divisions: I. The conversion of the country and the prevalence of the Celtic monastic church; II. The gradual introduction and consolidation of the diocesan system, and the history of Scottish Catholicism down to the religious revolution of the sixteenth century; III. The post- Reformation history of the country, particularly in connexion with the persecuted remnant of Catholics, and finally the religious revival of the nineteenth cen- tury. Under these three several heads, therefore, the .subject will be treated.

I. First Period: Fourth to Eleventh Century. — Nothing certain is known as to the introduction of Christianity into Scotland prior to the fourth century. Tertullian, writing at the end of the second, speaks of portions of Britain which the Romans had never reached being by that time "subject to Christ"; and early Scots historians relate that Pope Victor, about A. D. 203, sent missionaries to Scotland. This pope's name is singled out for special veneration in a very early Scottish (Culdee) litany, which gives some prob- ability to the legend; but the earliest indubitable evidence of the religious connexion of Scotland with Rome is afforded by the history of Ninian, who, born in the south-west of Scotland about 360, went to study at Rome, was consecrated bi.shop by Pope Siricius, returned to his native country about 402, and built at Candida Casa, now Whithorn, the first stone church in Scotland. He also founded there a famous monastery, whence saints and missionaries went out to preach, not only through the whole south of Scotland, but also in Ireland. Ninian died prob- ably in 432; and current ecclesiastical tradition points to St. Palladius as having been his successor in the work of evangelizing Scotland. Pope Leo XIII cited this tradition in his Bull restoring the Scottish hier- archy in 1878; but there are many anachronisms and other difficulties in the long-accepted story of St.. Palladius and his immediate followers, and it is even uncertain whether he ever set foot in Scotland at all. If, however, his mission was to the Scoti, who at this period inhabited Ireland, he was at least indirectly connected with the conversion of Scotland also; for the earliest extant chronicles of the Picts show us how close was the connexion between the Church of the southern Picts and that of Ireland founded by St. Patrick. In the sixth century three Irish brother- chieftains crossed over from Ireland and founded the little Kingdom of Dalriada, in the present County of Argyll, which was ultimately to develop into the Kingdom of Scotland. They were already Christians, and with them came Irish missionaries, who spread the Faith throughout the western parts of the country. The north was still pagan, and even in the partly Christianized districts there were many relapses and