Kitabı oku: «A Book of Cornwall», sayfa 17

Ludgvan has a fine tower and some old crosses, the font also is early, of polyphant stone; but the church has been badly churchwardenised and meanly restored. It was founded by Lithgean, or Lidgean, an Irish saint, son of Bronfinn or Gwendron. There is a representation of the mother in the rectory garden wall, where she is figured holding what is apparently a tree in one hand and in the other a fleur-de-lis.

Hereabouts the whole country is devoted to early potatoes and spring flowers. In March the fields are white with narcissus or golden with daffodil, or rich brown with the Harbinger wallflower. It is a curious fact that yellow wallflowers meet with no sale; consequently one kind only, and that dark, is grown.

The kinds of narcissus mostly grown are the Scilly White; of daffodils the Soleil d'Or, Grand Monarch, Emperor and Empress, Sir Watkin, and Princeps. These flowers are packed in baskets or boxes in bunches, a dozen blossoms in each bunch, and four dozen bunches in each basket. Women are employed to pick in the morning and to tie in bunches in the afternoon.

A special train takes up the flowers daily to London. The rate charged is £4 10s. per ton, but for fish £2 10s., as they take less room. The flower harvest lasts from February to June, and is followed by one of tomatoes.

Between Ludgvan and Perran-uthnoe intervenes the parish of S. Hilary. The church is devoid of interest, but there are inscribed stones in the churchyard. On the village inn may be read the invitation: -

"THE JOLLY TINNERS."

 
"Come, all true Cornish boys, walk in,
Here's Brandy, Beer, Rum, Shrub, and Gin.
You cannot do less than drink success
To Copper, Fish, and Tin."
 

A local riddle asked is: -

 
"As I went down by Hilary's steeple
I met three people.
They were not men, nor women, nor children.
Who were they then?"
 

The answer, of course, is one man, one woman, and a single child.

S. Michael's Mount is a grand upshoot of granite from the sea. As a rock it is far finer than its corelative in Brittany, but the buildings crowning the Cornish mount are vastly inferior to the magnificent pile on Mont Saint Michel. Nevertheless, those that now form the residence of Lord S. Levan are by no means insignificant or unworthy of their position. The masses of granite crag, especially to the west, are singularly bold, and if some of the modern work be poor in design, it might have been much worse.

Within there is not much to be seen-a chapel of no great interest, and a dining-hall with good plaster-work representation of a hare hunt running round it. The drawing-room is new and spacious, and contains some really noble portraits.

At the foot of the rock is a draw-well, and a little way up is a tank called the Giant's Well. S. Michael's Mount was the habitation of the famous giant with whom Tom Thumb tried conclusions.

In or about 710, according to William of Worcester, an apparition of S. Michael the archangel was seen on the Tumba in Cornwall. This Tumba was also called Hore-rock in the Wood, "and there was formerly grove and field and tilled land between the Mount and the Scilly Isles, and there were a hundred and forty churches of parishes between the said Mount and Scilly that were submerged… The district was enclosed by a most vast forest stretching for six miles in from the sea, affording a most suitable refuge for wild beasts, and in this were formerly found monks serving the Lord."

It is quite true that there is a submerged forest in Mount's Bay, and that the marshy snipe-ground near Marazion Road Station covers large timber, a portion of this great forest, but the submergence cannot have taken place in historic times. That there was, however, an encroachment of the sea in the middle of the sixth century, we learn from the Life of S. Paul, Bishop of Leon. He came to the bay to visit his sister, Wulvella, of Gulval, when she complained to him that she was losing much of her best land by the advance of the sea; and he, who had been brought up in the Wentloog levels, and taught by his master, S. Iltyd, how to keep up the dykes against the tides in the Severn, banked out the sea for her.

This was precisely the time when the district of Gwaelod was submerged in the Bay of Cardigan. The king of the district was Gwyddno Longshanks. It was the duty of the warden of the dykes to ride along the embankments, that had probably been thrown up by the Roman legionaries, and see that they were in order. Seithenyn was the Dyke-grave at the time.

One night Gwyddno and his court were keeping high revel, and the dyke-master was very drunk. There was a concurrence of a spring-tide and a strong westerly wind, and the waves overwhelmed the banks. The king escaped with difficulty before the inrolling stormy sea. A poem by the king, who thus lost his kingdom, has been preserved.

In Brittany about the same time there was a similar catastrophe.

In Mount's Bay, however, an extraordinary tide may have done damage, but certainly did not cause such a submergence as was supposed by William of Worcester.

It has been supposed that the Mount is the Ictis of the ancients, which was the site of the great mart for tin, but this is more than unlikely. What would have been the advantage of making a market on this conical rock? It is much more likely that the great tin mart was in one of the low-lying islands of Kent.

Castel-an-Dinas commands an extensive view; it stands 763 feet above the sea, and is within sight and signalling distance of the two other similar castles on Trencrom and Tregonning. It is more perfect than either, and is very interesting, as it has got its wall with the face showing through the greater portion of the circuit. There were at least two concentric rings of fortifications and numerous hut circles within the area, but these have been much pulled about when an absurd imitation ruinous tower was erected on the summit. Within the camp is a well, and outside it on the west side is one cut in the rock, to which a descent is made by about twenty steps.

On the side of the hill is the very interesting and indeed wonderful group of clustered huts called Chysauster. Of these there remain four distinct groups, two of which have been dug out. They consist of an open space in the midst, with numerous beehive huts and galleries running out of it.

The period to which they pertain is very uncertain. They ought to be investigated by such as are experienced and trained in excavation of such objects, and not be meddled with by amateurs. The tenant has begun (1899) to destroy one of the groups. In the centre of one of the huts may be seen neatly cut the socket-hole of the pole which sustained the roof, and in another the lower stone of the quern in which grain was pounded. There are other collections of a similar character, but none so perfect.

In the neighbourhood of Penzance are some of the "Rounds," formerly employed for the representation of sacred dramas. They are, in fact, open-air amphitheatres. The well-known Gwennap Pit, in which John Wesley preached, has been mistaken for one of these, but was actually a disused mine-hole.

In these pits the miracle-plays in the old Cornish tongue were performed. Of these plays we have a few preserved, that have been printed by Professor Whitley Stokes. But the Cornish language ceased to be spoken, and after the Reformation religious plays ceased to be required. The people were learning the art of reading, and the press gave them the Bible, then these miracle-plays were replaced by low comedies, often very coarse in their humour, and spiced with many local allusions and personal jokes. This continued till Wesleyanism denounced stage-plays, and then these pits were devoted to revival-meetings and displays of hysterical religion. There were two Rounds near Penzance, Tolcarre, and one at Castle Horneck.

Adjoining Penzance to the south is Newlyn, a fishing village formerly, now both a fishing village and a settlement of artists; for the advantage of the latter a good place of exhibition for their pictures has been provided by that generous-hearted son of Cornwall, who has done so much for his native county, Mr. Passmore Edwards.

Newlyn takes its name probably from S. Newlyna, whose church, founded on her own land, is near Crantock and Newquay. The name means the White Cloud. She migrated to Brittany, embarking, it may be supposed, at this port in Guavas Bay. She is a Breton replica of S. Winefred, for she had her head cut off by an admiring chieftain, whose affection was changed into anger at her resistance. In Brittany she has a fine church at Pontivy Noyala.

A cantique is sung there by the children, the first verse of which runs thus: -

 
"Deit, Créchénion, de gleuet
Buhé caër Santes Noaluen,
Ha disguet guet-he miret
Hag hou fé hag non lézen,"
 

which means, "Come, ye Christians, hearken all, and hear the tale of S. Noewlyn. From her example learn to keep your faith and your innocence."

S. Paul's takes its name from a founder who was born in Glamorganshire, and was educated by S. Iltyd. He was schoolfellow with S. David, S. Samson, and Gildas. He is said to have gone to a King Mark, but whether this were the Mark, King of Cornwall of the romancers, the husband of the fair and frail Ysseult, we cannot be sure. He quarrelled with the king, and left him, because he was refused a bell in Mark's possession, which he admired and asked for. He settled in Brittany, in Leon.

CHAPTER XIX
THE LAND'S END

The Irish settlers in Penwith-Difference between Irish and Cornish languages-The Irish saints of Penwith-Other saints-Penzance-S. Ives-Restored brass-Wreck of Algerine pirates in 1760-Description of Penwith-The pilchard fishery-Song-Churches of the Land's End-S. Burian-S. Paul's and Dolly Pentreath-The Cornish language-Cornish dialect-Old churches and chapels-Madron-Prehistoric antiquities.

The Land's End is properly Penwith, either Pen-gwaed, the Bloody Headland, or Pen-gwaedd, the Headland of Shouting. Probably it is the former, for it was the last place of refuge of the Ibernian population, and in the first years of the sixth century, even perhaps earlier, it was occupied by Irish settlers, and that there was fighting is clearly shown us in the legend of SS. Fingar and Piala. It must have been to the original people of the peninsula what Mona was to the Welsh.

All we know about this invasion is what is told us in the legend just mentioned, and that states that Fingar, son of an Irish king, came to Hayle, landed there with his party, and was fallen upon by Tewdrig, the Cornish duke or king, who massacred some of the party. But the names of the parishes tell us more than that. They show us that the Irish were not defeated, that they made good their landing, and that they spread and occupied the whole of Penwith and Carnmarth, that is to say, the entire district of West Cornwall up to Camborne and the Lizard district.

The colonists cannot have been few, and they must have purposed settling, for they brought women along with them; and that they were successful is assured by the fact that those killed by Tewdrig are recognised as martyrs. Had the Irish been driven away they would have been regarded as pirates who had met their deserts.

Now this inroad of saints was but one out of a succession of incursions, and the resistance of Tewdrig marks the revolt against Irish domination which took place after the death of Dathi in 428, the last Irish monarch who was able to exact tribute from Britain; though Oiliol Molt may have attempted it, he was too much hampered by internal wars to make Irish authority felt in Britain. Oiliol fell in 483.

The Irish saints came across in detachments. Senan, Erc (Erth), Setna (Sithney), Brig (Breage), Just were some of the earliest. There was trouble when Brig arrived, and she and her party fled from Tewdrig and fortified themselves on Tregonning Hill, where their camp still remains. But Kieran and his pupils, Medran (Madron) and Bruinech (Buriena), were unmolested; so also was S. Ruan.

One thing they could not do, and that was impress on the people the Scottish or Irish pronunciation. They were few among many, and they not only could not make the natives pronounce a hard c, but they were themselves obliged to suffer their own names to be softened, and the c in them to be turned into p, and the f into gw. Thus Kieran became Piran, and Fingar became Gwinear. The Irish c is always sounded like k, and the Cornish disliked this sound. When S. Kiera settled in Cornwall she had to accustom herself to be called Piala; and Eoghain was melted down into Euny, and Erc softened into Erth.

Just one advantage to Cornwall did this invasion afford; by it we know the histories of the founders of churches in West Cornwall; because the Irish had the wit to preserve their records and biographies, whereas of the home-grown saints, princes of blood royal, the Cornish have not kept a single history. Consequently, if we desire to know about the early kings and saints of the peninsula, we have to ask the Irish, the Welsh, and even go hat in hand to the Bretons. It is a sorry truth, but truth it is.

How thoroughly occupied by the Irish this district was may be judged when we come to look at who the saints were.

Let us take them in order from Newquay.

First we have Carantock, the fellow-worker with S. Patrick, who assisted him on the commission to draw up the laws of Ireland. Then we have Perranzabuloe, the settlement of Kieran of Saighir. Across the ridge, four miles off, is Ladock, where he planted his nurse as head of a community of women. Some of Kieran's young pupils found it not too far to trip across and flirt with the girls at Ladock, and there was a pretty to-do when this was discovered. He was wont, when he had ploughed his own lands, to send over his oxen to plough the fields of his nurse. At Redruth was S. Euny, whom the Irish called Eoghain, and who later was Bishop of Ardstraw. He was brother of S. Erc of Erth, as it was said in later times, but earlier writers frankly call Erc his father.

Illogan was son of Cormac, King of Leinster. Piety ran in the family. Cormac abdicated and assumed the monk's cowl in 535. The sisters of Illogan were Derwe and Ethnea, who accompanied him to Cornwall, and are numbered with its saints. He was father of S. Credan of Sancreed. Phillack is S. Piala, the sister of Gwynear (Fingar). S. Elwyn is but another form of the name Illogan. Erth, as already said, was father of S. Euny; he was a disciple of S. Brendan, the voyager, and was nursed by S. Itha, who was a woman almost as famous in Ireland as S. Bridget, and who has churches in Cornwall and Devon. S. Ives is really S. Hia, an Irishwoman. Zennor is, perhaps, dedicated to a disciple of S. Sennen of Land's End, the very woman about whom Tom Moore wrote his song of "The Saint and the Lady." S. Just was the deacon of S. Patrick, and he was S. Kieran's tutor. Sennen is Senan of Inscathy, in the Shannon. S. Levan was metal-worker for S. Patrick, but in holy orders also. S. Burian was the female disciple of S. Kieran. Germoe was a bard, and an intimate friend of Kieran, and so we see him planted near his friend, who was at Perran-uthnoe. Breage was a disciple of S. Bridget and a friend of S. Kieran. Crewenna was another Irishwoman. Sithney is Setna, a disciple of S. Senan. S. Ruan, in the Lizard district, and S. Kea, on the Fal-Irishmen as well-I have spoken of them elsewhere.

But along the south coast are some settlements of a different kind. Paul is Paul of Leon, a Briton, who came there to visit his sister, Wulvella, at Gulval before he crossed into Brittany; and Towednack is not an Irish foundation.

Senan and Kieran, or Piran, were such allies that the former was wont to call the latter "his inseparable friend and comrade." It is therefore no wonder that we find settlements of the two in West Cornwall together.

Senan and Kieran probably came to Cornwall some years later than Hia and Breaca, Fingar and Piala. Senan was very much attached to S. David, and both are said to have died on the same day in the same year.

As Sithney's mother was a sister of Non, the mother of S. David, it is possible that David may have induced his cousin to study with his friend Senan, and that when Senan came to Cornwall he hoped that Sithney would be able to smooth his way, as an aunt of his was queen there. This I have already pointed out.

It is noteworthy that Sithney parish is close to that of his first cousin Constantine.

The key to the Land's End district is Penzance. This is a comparatively modern town, and it was but a village in the parish of S. Madron, with a little chapel of S. Anthony on a spit of land running into the bay, till incorporated by James I.

That bay is singularly fine, and, facing the south, the climate is warm. Out of it stands up S. Michael's Mount crowned with a castle, formerly a monastery, now the residence of Lord S. Levan, and connected by a causeway with Marazion, or Market Jew. The name has nothing to do with "Bitter Waters of Zion," or with Israelites. Marazion is the Cornish for Thursday Market, and Market Jew is a corruption for Jeudi (Thursday) Market.

From Penzance a visit should be paid to S. Ives and to Hayle. The Hayle river flows in a natural furrow from near Germoe, and the whole of the district west is, as it were, cut off from the rest of the peninsula. It needed to have been but a little more depressed, and it would have been converted almost into an island, linked to the mainland only by the ridge between S. Hilary and Godolphin.

The great S. Ives Bay is conspicuous through its white hills of blown sand that form what are locally called Towans.

The church of S. Ives is interesting, and is, like most others in Cornwall, Perpendicular. It is of granite, and contains some fine oak carving in bench-ends and waggon-roof, and a portion of the screen presented, it is supposed, by Ralph Clies, a master smith; also a brass to Otho Trenwith and his wife. The latter is represented kneeling to and invoking the archangel Michael. The head of S. Michael has a comical effect. "Some perplexity may be felt at the appearance of Saint Michael's head, which looks like nothing so much as a Dutch cheese. The fact is, that when this brass lay on the floor, the feet of passers-by had gradually erased the features of the archangel, leaving only the circular nimbus or glory round his head. Some well-meaning but misguided restorer of later days has evidently taken the nimbus to be the outline of the head, and has roughly filled in eyes, nose, and mouth to correspond."²⁷

An event occurred at Penzance in 1760 that was curious.

A large vessel was driven ashore on the beach. Numbers of persons crowded to the wreck to get from it what they could, when they were startled to see it manned by swarthy mariners with scimitars and turbans. At once a panic seized on those who had come out of interested motives to the wreck, and they scuttled off as hard as their legs would take them. Presently a company of volunteers was called out to roll of drum, and marched down to surround the 172 men who had disembarked from the wreck. These were gallantly captured and driven like sheep into a spacious barn, and left there under guard through the night.

Next morning it was ascertained from the men who had come ashore (some of whom could speak broken French), by means of some English officers who could understand a little French, especially when broken, that the vessel was an Algerine corsair, carrying twenty-four guns, and that the captain, finding his ship making water rapidly, had run her ashore in Mount's Bay, fully believing he was about the latitude of Cadiz. The instant it was known that the sailors were Algerines, a deadly panic fell on the neighbourhood, for now the plague was feared. The volunteers could hardly be kept at their posts, where they quaked, and felt internal qualms. Intelligence was conveyed to the Government, and orders were issued for troops to march from Plymouth. Happily, however, the panic rapidly abated; the local authorities convinced themselves that there was no plague among the strangers, and, slowly and cautiously, people approached to look and gape at the dark-moustached and bearded men with dusky skin, bare legs, and turbans. The pirates were on the whole kindly treated, and after some delay were sent back to Algiers.

The whole country is wind-blown, and everything looks small: the trees are stunted; the hills rise to no great heights, the very highest point reached is 827 feet; and Tregonning, which does not mount above 600 feet, assumes the airs of a mountain. The coast is fine, but by no means as fine as that of the Lizard. The rocks are of granite, and not of serpentine. But, on the other hand, the surface is less level than that of Meneage. It is crowded with prehistoric antiquities, cromlechs, camps, and stone circles. And the Land's End district has this great advantage, that if you are overdone with the soft and relaxing air on the south coast, you have but to ascend a hill and inhale the invigorating breath that comes from the Atlantic on the north.

Newlyn and Hayle are great fishing stations, and in the Land's End district as in the Lizard chances arise for watching the pilchard fishery.

So many seans, or nets, about 220 fathoms long and about 15 fathoms deep, belong to each fishing station, and three boats go to each sean. The first boat, which is also the largest, is called the sean-boat, as it carries the net and seven men; the next is termed the vollier, probably a corruption for "follower," and carries another sean, called the tuck-sean, which is about 100 fathoms long and 18 deep, this boat also carries seven men; the third boat is called the lurker, and contains but three or four men, and in this boat is the master, or commander.

Pilchards are migratory and gregarious fish, rather smaller than herrings, which they much resemble, but are cased in larger scales. They begin to appear at the end of June, but they are then at a great distance from the coast, and the boats have to go out far to sea before they encounter the shoals. It is a pretty sight to see a flight of fishing-smacks, with their white wings spread, issuing from one of the harbours, and all making for the spot where the fish are ascertained or supposed to be.

At nightfall the nets are set either across or parallel to the drift of the tide, and are suffered to be carried along by the current. About midnight the nets are hauled, and the fish having become entangled by their gills, are taken into the boats, and the nets are again set. It is only by night that fish can be caught in this way, as they are keen-sighted. This is drift-net fishing.

In the morning the boats return with the spoil, and the port, or harbour, is alive with women and children; these latter on such occasions can by no persuasion be induced to attend school. A string of carts is drawn up on the beach, each containing several "maunds," or panniers, to receive the silver load.

As the season advances the shool, or shoal, comes nearer the shore.

A saying is that

 
"When the corn is in the shock,
Then the fish are at the rock."
 

And now the time for drift-net fishing is over, and that of sean, or seine, fishing begins.

Pilchards swim in dense hosts, so that the sea seems to be in a state of effervescence.

On the cliffs men and boys are to be seen all day long lying about smoking, apparently doing nothing. But their keen eyes are on the sea. They are watching for the coming of the pilchards. It is not possible to see from the boat so as to surround a shoal; that is why a watch is maintained from the cliffs by "huers" (French huer, to shout). The moment their experienced eyes see by a change in the colour of the water that the shoal is approaching, by preconcerted signals the crew are informed as to the place where it is, and the direction it is taking.

The fish playing on the surface are called skimmers. The colour of the water, as seen from above where the fish are dense, is almost red; it is always darker than the water around.

Another token of the presence of a shoal is the sea birds hovering about, expecting their prey.

The boats are all in readiness.

The shoal is also known by the stoiting, or jumping, of the fish. When fish are observed stoiting a signal is given, whereupon the sean-boat and vollier get on the spot, and the crew of the foremost boat pass a warp, that is, throw a rope, which is fixed to the end of the sean on board the vollier, and then shoot the net overboard, which, having leaden weights at bottom, sinks, and the top is buoyed up with corks. The sean-boat is rowed in a circular course round where the fish are stoiting, and when they have reached the vollier the fish are enclosed. They then hem the two ends of the sean together with a cord to prevent the fish from breaking out, and whilst this is being done a man is engaged in frightening the fish away from the still open end by means of a stone fastened to a rope. This is termed throwing the minnies (maen stone, pl. meini). When the two ends of the net are laced together, grapes, i. e. grapnels, are let down to keep the net expanded and steady till the fish have been taken up. This latter process is called tucking the sean. The boat with the tuck-sean on board passes the warp of that sean to one of the other boats and then shoots this tuck-sean within the stop-sean, and next draws up the same to the edge of the water, when it is seen to be one quivering mass of silver. The fish are now taken or dipped out with baskets into the boats. When the boats are filled, if more fish remain in the large sean, it is left in the water, till by successive tuckings all the fish have been removed.

The fish that have been caught and brought on shore are taken to the cellars. Fish cellars are usually dug out of the rock, and in them the pilchards are deposited in heaps, to be cured by the women, who work at this night and day. The cellar floor is covered with a layer of salt for the distance of five or six feet from the walls, and on this is laid a row of fish with their tails touching the wall; then next to these is laid another row, and so on in concentric rings, till a sufficient space is paved with fish. On this foundation is laid more salt, and then more fish, and this process is continued till the pile is complete and the cellar is stacked with fish. They are now said to be "in bulk," and so are suffered to remain for some weeks, during which time boards are placed on them with stones, so as to squeeze out of them all superfluous water and oil. The process of salting completed, the fish are packed in barrels, and are sent away to market.

After July or August the pilchards leave the coast, and do not reappear until the end of October or the beginning of November. They now appear in the Bristol Channel, and come down towards Land's End, which they turn and follow the south coast of Cornwall, and then disappear.

Formerly pilchards were smoked, and went by the name of fumadoes. The name clung to them after the smoking was abandoned, and fumadoes is now corrupted into "fair maids."

There is a song of the pilchard fishery which is sung by the boatmen. I know of it but three verses, and I doubt if there be more.

 
"The cry is, 'All up! Let us all haste away!
And like hearty good fellows we'll row through the bay.
 
 
Haul away, my young men!
Pull away, my old blades!
For the county gives bounty
For the pilchard trades.'
 
 
"'Tis the silver 'fair maids' that cause such a strife
'Twixt the master-seiner and his drunken wife.
 
 
Haul away, etc.
 
 
"She throwed away her fiddles (?) and burnt all her thread,
And she turn'd him out o' doors for the good of the trade.
 
 
Haul away," etc.
 

The churches of the Land's End district are not remarkably fine. They are not, however, without interest.

The finest is that of S. Burian, about whom first of all a word or two.

Buriena was an Irish damsel, noted for being both slender and beautiful. In fact, her willowy form obtained for her the nickname of Caol, or "the Slim." She was a daughter of one Crimthan, "the Fox," a Munster chieftain, a granddaughter of Aengus, King of Munster, who was baptised by S. Patrick, on which occasion the apostle ran the spike at the end of the pastoral staff into the foot of the king. Afterwards, when S. Patrick saw the wound and the blood, he was shocked, and said, "Why the dickens did you not tell me of it?" "I thought it was part of the ceremony," replied Aengus.

However, to return to Buriena, his granddaughter. She was so pretty and so graceful, that although she was at school with Liadhain, the mother of S. Piran, as her spiritual child, a chieftain named Dimma carried her off to his own castle. Liadhain came in a fume to S. Piran and told him of the outrage. At once the old man seized his staff and went after Dimma, who was head of the clan Hy Fiachta. It was midwinter, and the snow was on the ground. When Piran arrived at the gates of the cashel he was refused admittance. He would not return, but maintained his place, and next morning there he was still. He had stood there all night in the snow, waiting to insist on the restoration of the girl. Dimma now was alarmed. He saw that the saint was determined to "fast against him," a legal process, as has been described already, and he returned the damsel.

However, some days afterwards, feeling his passion still strong, he went at the head of a body of men to reclaim her. Buriena fainted when she saw his approach; but Piran had time to call out all his ecclesiastical tribe, and they surrounded the place where Liadhain and Buriena were, and he had sent a detachment to make a circuit and set fire to Dimma's cashel, so that the chief was compelled to beat a precipitate retreat. It was probably in consequence of this that Piran left Ireland and came to Cornwall.

S. Burian Church does not stand on the site of the old settlement of Buriena; that is about a mile south-east, at Bosliven, where the "sanctuary" remains about some mounds and ruins. It was destroyed by Shrubsall, one of Cromwell's miserable instruments of sacrilege. When Athelstan traversed Cornwall from east to west he made a vow that if he reached the Scilly Isles and returned in safety he would endow a collegiate church where was the oratory in which he made the vow. This he did, and the date of the foundation is supposed to have been 936.