Books by Andrew (Senior Lecturer in Law Lang

The book "" Grass of Parnassus "" has been considered important throughout the human history, and so that this work is never forgotten we have made efforts in its preservation by republishing this book in a modern format for present and future generations. This whole book has been reformatted, retyped and designed. These books are not made of scanned copies and hence the text is clear and readable.

It is not of my own will, nor for my own glory, that I, Norman Leslie, sometime of Pitcullo, and in religion called Brother Norman, of the Order of Benedictines, of Dunfermline, indite this book. But on my coming out of France, in the year of our Lord One thousand four hundred and fifty-nine, it was laid on me by my Superior, Richard, Abbot in Dunfermline, that I should abbreviate the Great Chronicle of Scotland, and continue the same down to our own time. {1} He bade me tell, moreover, all that I knew of the glorious Maid of France, called Jeanne la Pucelle, in whose company I was, from her beginning even till her end. Obedient, therefore, to my Superior, I wrote, in this our cell of Pluscarden, a Latin book containing the histories of times past, but when I came to tell of matters wherein, as Maro says, "pars magna fui," I grew weary of such rude, barbarous Latin as alone I am skilled to indite, for of the manner Ciceronian, as it is now practised by clerks of Italy, I am not master: my book, therefore, I left unfinished, breaking off in the middle of a sentence.

The one opened the door with a latch-key and went in, followed by a young fellow who awkwardly removed his cap. He wore rough clothes that smacked of the sea, and he was manifestly out of place in the spacious hall in which he found himself. He did not know what to do with his cap, and was stuffing it into his coat pocket when the other took it from him. The act was done quietly and naturally, and the awkward young fellow appreciated it. "He understands," was his thought. "He'll see me through all right." He walked at the other's heels with a swing to his shoulders, and his legs spread unwittingly, as if the level floors were tilting up and sinking down to the heave and lunge of the sea. The wide rooms seemed too narrow for his rolling gait, and to himself he was in terror lest his broad shoulders should collide with the doorways or sweep the bric-a-brac from the low mantel. He recoiled from side to side between the various objects and multiplied the hazards that in reality lodged only in his mind. Between a grand piano and a centre-table piled high with books was space for a half a dozen to walk abreast, yet he essayed it with trepidation. His heavy arms hung loosely at his sides.

The modern Science of the History of Religion has attained conclusions which already possess an air of being firmly established. These conclusions may be briefly stated thus: Man derived the conception of 'spirit' or 'soul' from his reflections on the phenomena of sleep, dreams, death, shadow, and from the experiences of trance and hallucination. Worshipping first the departed souls of his kindred, man later extended the doctrine of spiritual beings in many directions. Ghosts, or other spiritual existences fashioned on the same lines, prospered till they became gods. Finally, as the result of a variety of processes, one of these gods became supreme, and, at last, was regarded as the one only God. Meanwhile man retained his belief in the existence of his own soul, surviving after the death of the body, and so reached the conception of immortality. Thus the ideas of God and of the soul are the result of early fallacious reasonings about misunderstood experiences. It may seem almost wanton to suggest the desirableness of revising a system at once so simple, so logical, and apparently so well bottomed on facts. But there can never be any real harm in studying masses of evidence from fresh points of view.