that, if aught has been done amiss during the six days, it may be expiated by our prayers on the day of our Lord’s resurrection.” Being unable to oppose anything to these weighty arguments of the queen, they ever after observed the due reverence of the Lord’s days, no one being allowed to carry burdens, or to compel others to do so, on these days.’ It cannot certainly be said to be very consistent with modern theories to find the Roman Church reproving the so-called pure Culdean Church for celebrating the eucharist without communicating, and for desecrating the Sabbath. It is obvious, however, from the mode in which these two points are stated, that there was no neglect in the native church in celebrating the eucharist; but that, while in the Catholic Church the people were accustomed to communicate on the great festivals, and especially that of Easter, the Scots celebrated on that day without communicating; and that in some parts of Scotland the eucharist was celebrated in a manner contrary to the custom of the church. It is not explained in what this peculiarity consisted, but it was something done after a barbarous manner, so that it was impossible to tell how it was celebrated, and it was entirely suppressed. This is hardly applicable to the mere introduction of some peculiar forms or ceremonies, and the most probable explanation of these expressions is that in the remote and mountainous districts the service was performed in the native language and not in Latin, as was the custom of the universal church. Her next point was that they did not duly reverence the Lord’s day, but in this latter instance they seem to have followed a custom of which we find traces in the early Monastic Church of Ireland, by which they held Saturday to be the Sabbath on which they rested from all their labours, and on Sunday, on the Lord’s day, they celebrated the resurrection by the service in church. Thus Adamnan tells us that St. Columba, on the last Saturday of his life, said to his attendant Diormit, ‘This day, in the holy Scriptures, is called the Sabbath, which means rest, and this day is indeed a Sabbath to me, for it is the last day of my present laborious life, and on it I rest after the fatigues of my labours; and this night at midnight, which commenceth the solemn Lord’s day, I shall, according to the sayings of Scripture, go the way of our fathers.’[665] There was no want of veneration for the Sunday, though they held that Saturday was properly the Sabbath on which they abstained from work.