ABSTRACT1. The spread of the invasive signal crayfish (Pacifastacus leniusculus) outside its natural range is of widespread concern due to the threats posed to native biodiversity. To date, there is no standard protocol for determining signal crayfish presence or absence in a watercourse.2. For the purposes of this investigation, the crayfish detection ability of active sampling methods -handnetting, electrofishing (one, two and three runs), kick sampling and Surber sampling -was tested at 30 sites along the River Clyde, southern central Scotland.3. No single technique was successful in detecting crayfish in 100% of the sites known to contain crayfish and so the application of combinations of techniques was considered. The combination of techniques that resulted in a 100% detection rate was electrofishing (three runs) together with kick sampling. These results suggest that threerun electrofishing and kick sampling are the best candidates for incorporation into a crayfish detection protocol.4. The mean time taken to apply electrofishing (three runs) was significantly greater than the mean time to apply kick sampling. Given the lower effort required for its application, kick sampling is recommended as the preliminary technique: if kick sampling yields a negative result, the application of electrofishing will decrease the chance of recording a false negative presence. If both kick sampling and electrofishing fail to detect crayfish, trapping may further decrease the risk of a false negative result.5. These findings have assisted in the development of a crayfish detection protocol, which will be applied across Scotland to determine the current distribution of signal crayfish.

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This article aims to address a largely unexplored feature of the life of the Seottish Catholie community during the pontificates of Pius IX and Leo XIII. Although it has certainly been acknowledged that pilgrimages from Scotland to Rome took place in this period, no systematic study of the same has been pursued.' While not claiming any comprehensiveness in its treatment, the present article aims to stimulate interest in this fascinating example of a wider Scottish Catholic experience. Moreover, it is the author's particular thesis that 'pilgrimage' in this period was a form of adult education, providing interaction with the histories, cultures, and popular religious practices of other nations, as well as providing an important mirror by which was constructed (in part) the national and religious identities ofthe pilgrims themselves. Scotland is not well served in terms of previous studies of pilgrimage, in groups or by individuals, in the modem era. Amongst comparative studies which merit inspection at the outset of this investigation, therefore, two treatments in particular stand out. Judith Champ has produced a broad survey of pilgrimage to Rome from England which is abundant in observations based on a careful reading of a variety of primary and secondary sources.^ Brian Brennan's survey of pilgrimage from France to Rome is more focused on a narrow period of time, 1873-93, but is a rich source of ideas for related work in the Scottish field.^ Brennan's article includes the memorable quote from Mgr. Charles-Emile Freppel, Bishop of Angers, in 1873 that pilgrimages are 'the thermal waters of piety, the spiritual baths where souls may come to regenerate themselves and get new energy.'"* The imagery is resonant, not just ofthe aftermath ofthe 1858 apparitions at Lourdes, but also of the growing perception of pilgrimage as an escape from the harsh realities of contemporary society. It is important that some conceptual framework be brought to this study at the outset. The line between antiquarian narrative and scholarly