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M C C C I.
(BEGINNING OF THE FOURTEENTH CENTURY.)
1301.—DUNFERMLINE ABBEY
AND ROYAL BURGH.—At the commencement of the fourteenth century the Abbey
and Monastery buildings stood unrivalled in Scotland for their extent and
“noble adornments.” Within its walls any three sovereigns of Europe could
have been accommodated at one time without in the least inconveniencing
one another; and for “the holy life” and “discipline of its monks” its
fame was in “all the Churches.” But, alas! in three years after this
date, much of the noble pile was destroyed. (See 1304.) At the period
the Abbey property was surrounded by a wall of about 3000 feet in
circumference, 12 feet in height, and 4 to 5 feet think, with ports and
postern entrances at necessary places. At this period meetings of the
nobles and heroes of the land were held within its wall to concert
measures for their self-defence and the independence of Scotland.
The Abbey functionaries
consisted of a Lord Abbot, Prior, and Sub-Prior. There were 50 monks, a
number of novices learning “the art of theology,” and about 12 subordinate
officers, servants, domestics, &c. In all, probably there would be nearly
100 persons residing within the precincts of the Abbey; and its property
in lands, tithes, &c., was very great, and were connected with localities
in almost every part of Scotland.
Regarding the size and
population of the Royal Burgh of Dunfermline at this early period, nothing
with certainty can be said; but it may be presumed that it was then of
some note, and may have had a population of at least 700 souls, governed
principally by the Abbot and his officials, and subject to the control of
the King for the just conduct of its civil affairs.
1303.—SIR WILLIAM WALLACE
AND HIS MOTHER, in disguise, travel on foot from near Dundee to
Dunfermline.—Some time in the autumn of 1303 the renowned Sir William
Wallace, “in hiding at or near to Dundee,” finding that he was being
surrounded by scouts from the King of England’s army and by “sworn
enemies, his countrymen,” suddenly left his hiding-place in disguise, and
armed with a concealed sword only. His mother, also in disguise,
accompanied him, and both on foot set out on travel for the south, and,
according to Langtoft’s Chronicle, they crossed a ferry over to Lindores,
then through the Ochils for the south, and that when they were asked by
any wayfarer as to where they were going, made answer that they were going
to St. Margaret’s Shrine at Dunfermline. Whether this was really their
place of destination or not, the answer they gave would secure them
ecclesiastical protection, and allow them to proceed without molestation.
Alluding to this “walk in disguise,” Langtoft says:--
“His modyr graithit (1) hir
in pilgrim weid; (2)
Hym (selff) disgysyt, syne glaidlye with hir yeid, (3)
A schort swerd (4) wndyr his weid (5) priuale,
In all that land full mony fays (6) had he.
Baith on thar fute, with tham may tuk thai nocht
Quha sperd, she said to Sanct Margret thai socht,
Quha serwit hir. Full gret frendschipe thai fand
With Sothroun folk, for scho was of Ingland.
Besyde Landoris the ferrye oure thai past,
Syne throw the Ochell sped theim wondyr fast.
In Dunfermlyn thai lugyt all that nicht.
Apon the morn, quhen that the day was brycht,
With gentill women hapnyt thaim to pass
Off Ingland born, In Lithquhow wounnand was.”
(Langtoft’s Chronicle, p. 322.)
(1) Dressed (2) Pilgrim
dress (3) Went, or travelled (4) Sword (5) Dress, Privately
(6) Foes
From Dundee to Dunfermline
the distance is about 43 miles, from Lindores to Dunfermline, about 23
miles. From this metrical account, it would appear that Wallace and his
mother sojourned only one night in Dunfermline, setting out on the
following day to Linlithgow,
Shortly afterwards,
however, he was in Dunfermline again, probably to escape from the English
spies, whom he would find in abundance in the Lothians. This time he made
“the forest of Dunfermline his hiding-place.” At this period the glen of
Pittencrieff was an almost impenetrable forest, extending from the low
grounds on the south to Balrig Burn (Baldredge Burn) on the north. There
were also other forests of a lesser degree, such as Fothrich Moor or
forest, &c.; but the forest of Dunfermline would most likely be in the
former locality, and St. Margaret’s Cave (the Cave Well) may have been his
place of shelter. In the forest of Dunfermline the renowned Wallace
appears to have had conferences with his friends as to the propriety of
delivering himself up to Edward of England on honourable terms. When
these were made known to Edward, he got “infuriated,” cursed him by the
“well known fiend,” denounced him as “a traitor,” and set a price of 300
merks on his head. On hearing this, the great patriot fled from the
forest of Dunfermline to the mountain wilds, subsisting on the bounty of
his friends. Langtoft, referring to this event, says:-
“Turn we now other weyes
unto ower geste,
And speke of the Waleys that lies in the foreste;
In the foreste he-landes of Deunfermelyn,
He praied all his frendes and other of his kyn
After that yole thai wilde beseke Edwarde
That he might yelde till him, in a forward
That were honorable to kepe wod or beste,
And with his scirte full stable, and selede at the leaste,
To him, and all his, to haf in heritage,
And none otherwise, als term tyme and stage,
Bot als a proper thing that wer conquest til him.
When thai brought that teithing Edward was full grim,
And bilauht him the fende als his traytour in lond.
Three hundredth marke he hette unto his wanis his own
That with him so mette, or bring his hede to town.
Now flies William Waleys, of pres nouht he spedis
In mores and marcis, roberrie him fedis.”
(Langtoft’s Chronicle, p. 324.)
Langtoft, it will be
seen, makes Wallace fly over moors and marshes and subsist on robbery.
SIR WILLIAM WALLACE’S
MOTHER.—From this period downward to the present time a tradition has held
its ground that the mother of Wallace died at Dunfermline on some one of
her son’s flights, and that she was hastily buried at a spot, now in the
northern churchyard, marked by a thorn tree. This site was that of the
Abbey Weeping Cross (the Churchyard Weeping Cross), which at the time of
the Reformation, was destroyed, and the Gospel tree or thorn erected in
its stead on the site. The same thing was, with few exceptions, in all
other places.
If the mother of Wallace
was interred at Dunfermline, she would be, no doubt, interred within the
consecrated walls of the Abbey Church. As the tradition continues so
firm, we are inclined to believe that the body of the mother of Scotland’s
great and true-hearted patriot “rests in peace” within the consecrated
walls of the church, where the daily service was conducted, and not in the
place pointed out where unknown strangers were interred. If this
tradition is correct, the interment must have taken place a few weeks
only before Edward h
and his Court took up their
winter quarters in the Monastery; and when the haughty monarch heard of
it, and of the hand the Abbot and the monks would have in the interment,
this may have been one of the causes which induced him to fire the
Monastery at his leaving it.
EDWARD I., KING OF ENGLAND,
with his Court, arrive in Dunfermline.—There is a discrepancy in the
accounts of some early historians regarding the month and day of Edward’s
arrival in Dunfermline on the “expedition of his.” Langtoft’s Chronicle,
p. 332, and Tytler’s History of Scotland, vol. i. p. 201, give 6th
November, 1303, as the day and month of his arrival, while Hailes, in his
Annals of Scotland, vol. i. p. 275, quoting from Prynne and Rymer, &c.,
gives 11th December, 1303. We think the first the correct date, because
it will be seen by next entry that Edward, on 5th December (six days
before the 11th), gave a donation to the Boy-Bishop enactment. So far as
we have been able to ascertain, this visit is the fourth one of Edward to
Dunfermline: the first, in 1291, the second and third, in 1296; and the
fourth, in 1303.
Hardyng, the old
chronicler, records, in his own way, in an off-hand manner, Edward’s
doings at Dunfermline, viz.:--
“King Edwarde then into
Scotland went;
Through all Catness destroyed it in great hette.
The mounths hye and out ysles (straighte) he shent,
Till they obeyed all hole his regiment,
And wyntred then at Dunfermlin Abbey,
Where Saint Margarite is worshipped ever and aye.”
(Hardyng’s Chron. p. 300.)
THE BOY-BISHOP “COMEDY”
was enacted at Dunfermline this year. “The Boy” received a fee for his
performance from King Edward of England. The following extract is from
King Edward’s Wardrobe Accounts:--“Edward I., King of England, gave to
John, the son of John, the Bailiff, the Boy-Bishop, in the King’s Chaple
of Dumferline, on the eve of St. Nicholas, 40/.” (Wardrobe Accounts, Ad.
MSS. No. 8835, A.S. Edward I., Brit. Museum; also, vide Brayley’s
Historical and Graphical Illustrator, vol. i. p. 89.)
Chambers, in The Book of
Days, says:--“On St. Nicholas’s Day, in ancient times, a singular ceremony
used to take place. This was the election of the Boy-Bishop or Episopus
Puerorum, who, from this date (6th Dec.) to Innocent’s or Childermas Day,
on 28th December, exercised a burlesque jurisdiction, and, with his
juvenile dean and prebendaries, parodied the various ecclesiastical
functions and ceremonies. It is well known that previous to the
Reformation these profane and ridiculous mummeries were encouraged and
participated in by the clergy themselves………It seems to have constituted
literally a mimic transcript of the regular Episcopal functions, and we do
not discover nay trace of parody or burlesque beyond the inevitable one of
the ludicrous contrast presented by the diminutive bishop and his chapter
to the grave and canonical figures of the ordinary clergy of the
cathedral. The actors in this solemn farce were composed of the
choristers of the church, and must have been well drilled in the parts
which they were to perform. The boy who filled the character of bishop
derived some substantial benefits from his tenure of office, and is said
to have had the power of disposing of such prebends or vicarages as fell
vacant during the period of his episcopacy. Besides the regular
buffooneries of the Boy-Bishop and his companions in England and Scotland,
they seem to have perambulated the neighbourhood and enlivened it with
their jocularities, in return for which a contribution, under the
designation of the ‘Bishop’s Subsidy’ would be demanded from passers-by
and householders. On one occasion Edward I., on his way to Scotland,
permitted a Boy-Bishop to say vespers before him in his chapel at Hetton,
near Newcastle-on-Tyne, and his Majesty made a handsome donation to this
mock representative. Edward I. appears to have been fond of Boy-Bishop
performances. See his donation to the Dunfermline Boy-Bishop of 40./”
(Chamber’s Book of Days, vol. ii. p. 565.)
1304.—DUNFERMLINE
MONASTERY BURNED!—King Edward I. of England, after a sojourn of
ninety-seven days in the Monastery of Dunfermline, with his retinue of
courtiers, took his departure, early on the morning of February 10th, for
Cambuskenneth, when he gave orders to destroy the Monastery by fire. This
barbarous order was obeyed, and in a few hours the magnificent Monastery,
and adjacent buildings on the east, were a heap of smoking ruins.
“Scarce had arose the
dubious light of morn,
When clouds of smoke aloft in the air were borne,
Threat’ning to quench the feeble dawning light,
And bring again the darkness of the night.
What horror seized, when suddenly the day
Waxed brighter than the full meridian ray!
When rudely roused amid its morning dreams,
Dunfermline saw its Abbey red with flames!
Beheld the fiery pyramids mount on high
And flash their waving summits to the sky!
And heard those sounds, that peaceful hearts appal,
Of falling roof, and beam, and fractured wall.
But higher yet their terror was increased,
When rushing on, they saw armed ranks invest
Its total circuit, and with joy exclaim,
At every conquest of the furious flame!
Arose, with savage yell, the horrid cries,
Amid the dread, unhallowed sacrifice!
Like Moloch’s priests around his demon fire,
Their shouts were loudest when the flames rose higher!”
(Mercer’s “Dunfermline Abbey: a Poem,” pp. 65, 66.)
This conflagration
appears to have been chiefly confined to the monastic buildings, south
side of the Church, and its progress destroying the noble Frater Hall, the
extensive dormitory (reaching from near the great western window in the
hall to the west gable of the Church), the infirmary, lavatory, kitchen,
stables, the charter-house, &c.
Historians affirm that,
on this occasion, the great Abbey Church escaped the flames; but it cannot
be supposed that it escaped altogether uninjured in so close proximity to
such surges of devouring fire and flames. Matthew of Westminster, in his
account of this fiery disaster, assures us that “the Church was spared,”
and also “a few houses fit for the monks.”
“Thus fell in one revengeful
day
(Alsa! how easy to destroy!)
The toil of ages, pride of kings,-
Who clothed it in such array:
A pious nation’s chiefest joy;-
Th’ abode of learning; all that brings
Delight unto the eyes, or whence fair knowledge springs.”
“Edward! for this and all th’ atrocious deeds
Thou wrought’st on Scotland in thy fierce career,
As oft as sounded into northern ear,
Thy hated name deep execration breeds;
For wheresoe’er thy armies came,
Was kindled with the ruthless flame
Round all who dared be Scotsmen free,
And spurn’d at Edward’s slavery.”
(Mercer’s “Dunfermline Abbey: a Poem,” p. 67.)
Matthew of Westminster
appears to stand alone in the vindication of “the atrocious deed.” Other
historians use such epithets as the following when alluding to
it:--“Barbarous deed”—“unscrupulous and vindictive act”—“the act of a vile
miscreant”—“nothing worthy of a King in this deed of Edward’s”—“the deed
exhibited a narrow mind of a low type”—“the act will be held up to scorn
by every right-minded historian in all ages to come,” &c. Matthew of
Westminster justifies Edward by saying that “the Scots had converted the
house of the Lord into a den of thieves, by holding their rebellious
Parliament there, and, in time of war, issuing from thence as from a place
of ambush, plundering and destroying the English inhabitants in
Scotland.” (For further particulars see Mat. of Westmin. p. 446; Fordun,
xii.; Hailes’s An. Scot. vol. i. p. 276; Heron’s Hist. Scot. vol. ii. p.
82; Tytler’s Hist. Scot. vol. i. pp. 201-204, &c.)
It may be noted here,
that this disaster is given under date 10th February, 1304. In the old
reckoning it occurred on 10th February, 1303. Then the year began on
Ladyday (March 25th), and hence February 10th was in the 11th month of
1303.
It is probable that on
the eventful morning of February 10th, 1304, Edward would not scruple to
leave his “fiery mark” on Malcolm Canmore’s Tower, the residence of
Scottish Kings; his propensity for revenge and destruction at the time was
intense, and it was therefore unlikely that he would leave Malcolm
Canmore’s Tower untouched. Very likely it was also “devoured by a fiery
blast” on Feb. 10th, 1304, and a new royal residence would be afterwards
erected contiguous to the Monastery. This would probably be the period
when the under part of the Palace was built.
KING EDWARD I. OF ENGLAND
appears to have been in Dunfermline for the fifth time (so far as is
known) on the 1st day of May, 1304. (Rotuli Scotiæ, vol. i. pp. 53, 54;
Chal. Hist. Dunf. vol. i. p. 264.)
MONASTERY REBUILDING.—It
may be presumed that immediate means would be taken for rebuilding and
repairing the Monastery, and also for the erection of a new Palace.
Probably the building, &c. of these edifices would progress slowly, the
country being then in such a disturbed state, and under English rule. It
would not be before 1315, that the new building would likely be thoroughly
completed.
The following composition
view of the restored Monastery is supposed to be taken from a point near
the present mansion-house of Pittencrieff—what is now known as the “Pends”
was not then in existence. The south wall, the conical tower, and the
great west window will be readily recognized; it is taken fro a drawing
made by “J. Kearsly, London, 1780.)
1305.—“MALCOLM is Prior
of Dunfermline Abbey, and Procurator for the Abbot, at this date.”
(Printed Registrum de Dunfermlyn, p. 225.)
THE PERPETUAL VICAR OF
INVERKEITHING AND DUNFERMLINE ABBEY.—In a charter of this date, in the
Register of Dunfermline—or decree-arbitral, proceeding on a submission
between the Abbey of Dunfermline and William Gugy, Perpetual Vicar of
Inverkeithing—it is decided and ordered that “a tenth of all the growing
corn, both in the fields and the gardens, in the whole parish of
Inverkeithing, shall be drawn by the Abbey: but the other things (which
are known to belong to his vicarage) are reserved to the Vicar.” (Printed
Registrum de Dunfermlyn, pp. 225, 226, No. 338; Dalyell’s Monastic
Antiguities. Pp. 32, 33.)
1306.—CHARTULARY, or
Register of the Abbey, which appears to have been much neglected for a
long series of years, begins this year to have more frequent entries,
probably on account of the coronation of King Robert the Bruce, and an
anticipated settled state of public affairs. It appears singular how this
MS. Register was prevented from falling into Edward’s hands.
RALPH, Lord Abbot of
Dunfermline.—It is not known when Ralph ceased his functions at
Dunfermline, or if he died before 1306, or if he demitted office or was
deposed; the last that is heard of Ralph is, when he was at Berwick in
1296. It is likely he demitted office in consequence of the disturbed
state of affairs, the impoverishing of the Abbey by the frequent visits
and sojourns of the English soldiery, and lastly, the destruction of his
Monastery; therefore Ralph would cease to be Abbot at the latest in 1304,
and have for his successor in 1306, “Hugh, by Divine permission.”
HUGH, Lord Abbot of
Dunfermline.—There is no date on record referring to the election and
consecration of Hugh, as Abbot of Dunfermline. It would appear, however,
that he was Lord Abbot as early as this date.
1309.—THE LORD ABBOT OF
DUNFERMLINE, in a Charter regarding “Pethbauchly” (in the Register) styles
himself “Hugh, Abbot by Divine permission.” (Print. Regist. Dunf. p. 226,
No. 339; Chal. Hist. Dunf. vol. i. p. 185.)
1314.—EXCOMMUNICATION OF
THE VICAR OF INVERKEITHING.—William Gugy, Vicar of Inverkeithing, was
found to be owing the sum of eight merks to the Abbey of Dunfermline, for
the non-payment of which it is ordered that he shall be excommunicated.
(Print. Regist. Dunf. pp. 230, 231; Dal. Mon. Antiq. p. 59; vide
“Excommunication” under dater 1245, 1342.)
1315.—A PERPETUAL LIGHT
TO BE MAINTAINED before the Shrine of St. Margaret in the Abbey.—King
Robert the Bruce bestows by Charter, in free gift to the Abbey, the
vicarage of the Church of Inverkeithing, to defray the charges of
maintaining a “perpetually-lighted wax-candle before the Shrine of the
Blessed Margaret in the Choir.” As this Charter is interesting, we give a
free translation of it in full:--
“Robert, by the grace of
God King of Scots, to all upright men in his whole land, greeting: Know ye
that, for the safety of our own soul and that of our predecessors and
successors, Kings of Scotland, we have given, granted, and by this our
present Charter, have confirmed to God, the Blessed Mary the Virgin, the
Church of the Holy Trinity, and St. Margaret, Queen, of Dunfermlyn, and to
the monks serving and to serve God for ever in the same, the right of
patronage of the vicar Church of Inverkeithing, with the pertinents, as
freely and quietly, fully, peacefully, and honourably as the predecessors
formerly of Roger de Moubrary, knight, who had forfeited it to us, have
held and possessed the said right of patronage most freely, quietly, and
honourably in all things, by rendering to us nothing therefore but only
the suffrages of their prayers: Besides, we give and grant, and, by this
our present charter, confirm to the foresaid monks, the whole of our new
great Customs from all their lands within our kingdom, viz., the land of
the burghs of Dunfermlyne, Kirkcaldy, Musselburgh, and Queensferry, and
from all their other lands whatsoever: To also let the said monks have
and use their own Koketa, according to the liberties of their regality,
our present concession in all their foresaid lands; and let this Koketa be
acknowledged and admitted by all burgesses and our people , and foreign
merchants throughout our whole kingdom, without obstruction from our
chamberlains, or other servants of our whatsoever for the time being,
without petition from any other allocation of liberation, y finding for
this our donation and concession of the said Customs for us and our
successors, in honour of God and the Blessed Virgin Mary, and the
aforesaid Blessed Margaret in the Choir in front of her shrine, one wax
candle solemnly lighted, continually and forever.—In testimony whereof we
have caused our seal to be attached to our present Charter, these fathers
being witnesses.—WILLIAM AND WILLIAM, Bishops of St. Andrews and Dunkeld;
BERNARD, our Chancellor, the Abbot of Aberborthick; DUNCAN and THOMAS
RANDOLPH, of Fife,” &c. (Print. Regist. Dunf. No. 346, p. 232, 233.)
THE CHURCH OF KINROSS AND
THE CHAPEL OF ORWELL bequeathed to the Abbey of Dunfermline by King Robert
(I.), the Bruce, in honour of his predecessors who were buried there; and
on account of having specially chosen it to be the “place of my sepulture,
among the Kings of Scotland, in the honourable Monastery of Dunfermline.”
(Print. Regist. Dunf. pp. 229, 230, 412.)
1316.—ROBERT DE CRAIL was
Lord Abbot of Dunfermline this year. It is not known when his predecessor
Hugh, the Abbot, died; neither is it known when Robert de Crail was
elected and consecrated Abbot. His name appears in Charters for the first
time as early as 1315. In the printed Register of Dunfermline, charter
No. 349, p. 236, date 1316, he is recorded as Abbot of Dunfermline.
HOMAGE BY THE EARLS OF
FIFE TO THE ABBOT OF DUNFERMLINE.—A Writ in the Register of Dunfermline,
notifies that a jury sat at Kirkcaldy, to decide as to whether or not
homage was due by the Earls of Fife to Robert, Abbot of Dunfermline, for
the lands of Cluny, and gave the following verdict:--“That the jury well
knew, and, indeed, some of them saw Malcolm, Earl of Fife, do homage
before the Great Altar (of Dunfermline Abbey) to Robert de Keldeleth, then
Abbot, for the lands of Cluny, previous to High Mass, on the day that the
Holy Margaret was translated at Dunfermline, in presence of King Alexander
III., seven Bishops, and seven Earls of Scotland: that they know, and
some of them also saw Colban, Earl of Fife, his son and heir, do homage to
Symon, Abbot of Dunfermline, in the Charter House, by this taken, that
John Thyranus, at the time the Abbot’s Chamberlain, got a well-furred
cloak for the homage: likewise, when Duncan, Earl of Fife, son of Earl
Colban, passed the night at Dunfermline with Abbot Ralph, the Abbot
demanded homage for the lands of Cluny, which he was willing to perform,
but the day appointed for that purpose was anticipated by Earl Duncan’s
decease; also, that Duncan, Earl of Fife, son of the preceding Earl, on
the 9th January, 1316, did homage and swore fealty to Robert de Crail, the
Abbot, before the Great Altar for the lands of Cluny, which he held, in
capite (in chief) of him and the Monastery.” There are several notices
regarding the lands of Cluny in the Register of Dunfermlin. The names of
the jurymen who sat in this Court were—Henry de Graham, Rector of the
Church of Dysart; William de Preston, Richard de Sudy, Simon de Longeton,
Magister Malcolmus de Gaitmilk, Symon the son of Sudy, William de Malville,
Walter de Benaly, William Scotus, Folanus de Levenauch, Mathew de Doler,
Willm Squier, Mathew de Ayton, Duncan de Maysterton, Ralph iuuene burgens
de Kraol—fourteen persons on this jury. (Print. Regist. Dunf. pp. 235,
236, No. 348; Dal. Mon. Antiq. pp. 22, 23.) Some of this jury must have
been very aged persons, as they allude in 1315 to what they had seen in
1250, or 66 years precious to the former date.
1317.—THE CHURCH OF
NEWLANDS, in Tweeddale, bequeathed by charter, as a free and perpetual
gift to Dunfermline Abbey, by John de Grahm. (Print. Regist. Dunf. pp.
236, 237, No. 350.)
ENGLISH INVASION OF
SCOTLAND BY SEA: their Ships Anchor at Inverkeithing.—“The men of war
landed, and were repuls’d by William Sinclair the valiant Bishop of
Dunkeld, who chased them in all directions;” a great many were pursued to,
and took refuge in, Dunfermline. (Fordun, lxii. C. 25; Barbour, p. 341.)
Referring to this affair, Barbour says of the fleet—
“Wherefore into the Frith
came they,
And endlend up it, held their way,
While they beside Innerkeithing,
On west half beside Dunfermling,
Took land, and fast began to reif”—(Steal.)
Bishop Sinclair, for this
exploit, was, by King Robert, dubbed the King’s Bishop. Note—Some
authours have doubted that this “marauding expedition” got the length of
“Dunfermling toun.” The probability is that it did, and that the
“marauders” found their way to things that did not belong to them.
THE CHURCH OF THE HOLY
TRINITY AND ST. MARGARET.—In a charter, conferring privileges and
possessions, c., to the Abbey about this time, the Abbey, for the first
time, has the additional name of St. Margaret appended to it; and after
this date, in many of the Abbey Charters the designation is, “Church of
the Holy Trinity and St. Margaret, Dunfermline.” (Print. Regist. Dunf. p.
243, No. 356; pp. 243, 244, No. 357, &c.)
1320.—OBLIGATIONS OF
DUNFERMLINE ABBEY TO ITS BONDMEN.—This year a Jury Court was held in the
Chapel of Logyn regarding its bondmen in Tweeddale. The bondsmen, as
appears from the Writ in the Register of Dunfermline, demand that the
Abbot shall appoint a bailie of their own race, who shall repledge them to
the Abbot’s Court: to which demand answer is made by the Jury, that such a
bailie should be given to them, not only from feudal right, but from use
and wont. Secondly, They require that, if any of their race shall be
verging on want to disabled by old age, they may be maintained by the
Abbey. To this demand the Jury answer on their oath that the Abbey is not
bound to do so as a debt (ex debito), but as a favour to men belonging to
it. Thirdly, That if any of their race slay a man, or commit any other
crime for which he may be compelled to seek the immunity of the Church,
and shall retire to the Abbey of Dunfermline for safety, that so long as
he remains there, he shall be defended as the property of the Abbey. To
which demand the Jury answer, that, as the Monastery would do so to a
stranger, much more must it be done to their own men. Fourthly and
lastly, the bondmen demand that if any of their race commit homicide, and
pay a composition for it, the Abbot and monks shall contribute 12 merks to
discharge the composition. To this last demand the Jury “declare that
they never heard of such a thing in all their lives.” (Print. Regist.
Dunf. pp. 240, 241; Dal. Mon. Antiq. pp. 46, 47.) This Jury consisted of
the following eight persons:--Walter de Logan, William Squiere, William
Kylsolanus, Robertus de Dunfermline, Jacobus de Alsla, Thomas de Logyn,
Johannes de Gramithis, Richardus Littil, of Burgh Dunf. Note.—William
Kylsolanus and Robertus de Dunfermline are, respectively, the Abbots of
Kelso and Dunfermline.
1321.—RANDOLPH, EARL OF
MORAY, AND HIS PLACE OF SEPULTURE.—The great Randolph, Earl of Moray, has
a Charter of this date in the Register of Dunfermline, referring to
several matters. In this Charter he expresses his desire “that his body
shall be buried in the Chapel below the Conventual Church of Dunfermline,
and donates forty shillings for the support of a priest, who is to say
mass for his soul and the souls of his ancestors every day in the year, as
well during his lifetime as after his death, and whether his body is
buried at Dunfermline or not; and that during the continuance of the mass
two great wax candles must burn from the beginning of the mass till its
conclusion—one at his head, the other at his feet.” (Print. Regist. Dunf.
No. 357, p. 244; also, vide date 1332.)
As Randolph’s Charter is
interesting, we her give a free translation of it in full:--
“To all who shall see or
hear this Charter, Thomas Randolph, Earl of Moray, Lord of Annandale and
Man, greeting in the Lord: Know ye that I, for the safety of the soul of
our dearest uncle and lord, Robert, by the grace of God the illustrious
King of Scotland, and for the safety of our own soul and that of our
predecessors and successors, have given, granted, and, by this our present
Charter, have confirmed to God, to the Blessed Virgin Mary, and to the
Church of the Holy Trinity and St. Margaret (Queen of Scotland) of
Dunfermline, to the monks serving and to serve God in the same place, the
whole of our land of Cullelouch, with the pertinents in the barony of
Aberdour, to be kept and held by the same religious men and their
successors, without any hindrance from us or our heirs, in fee heritage,
in woods and plains, moors and marshes, petaries and turbaries, standing
waters and mills, ways, paths, and pastures, and with all the
conveniences, liberties, and easements, as well named as not named, under
the earth and above the earth, pertaining to the aforesaid land, or by any
right or title proving to pertain, as freely, quietly, fully and
honourably as we have held or could have held the said land by its right
divisions of our said donation in all things, most quietly, fully, and
honourably. We give also and grant to the foresaid religious men forth
shillings sterling from the land of Monflooer, in the shire of Scone, by
the hand of the owner for the time being, to be taken up proportionally
every year at the Feast of Pentecost, and St. Martin in winter, by finding
for this our donation for ever, in honour of the Holy Virgin Mary, in her
Chapel below the Conventual Church of Dunfermline, one waga (according to
Ducange, a waga (English, wey) is a weight of 96 lbs.) of wax, to burn
solemnly in the usual manner for three solemn days every year: on the
night of the Birthday of our Lord, on the say of the Purification of the
Virgin aforesaid, and the day of the Assumption of the same. By finding
also in the said Chapel a priest-monk every day for ever to celebrate mass
for our soul, and that of our predecessors and successors, where we have
ordained our body to be buried, at which mass indeed two wax candles are
solemnly to burn from the beginning of mass to the close, one of which to
stand at our head and the other at our feel; and it is to be known that
the whole of the solemnity before mentioned shall be done and implemented
from the day of the concession of the present Charter, in the form
aforesaid, as well during our life as after our death, our body being
buried or not buried in the same place, by making so much due and
customary service from the said land. We, then, Thomas Randolph and our
heirs, shall warrant and acquit and for ever defend against all men and
women the foresaid land of Cullelouch, with forth shillings annually
aforesaid to the foresaid religious men and their successors as is
granted. In testimony whereof,” &c. (Print. Regist. Dunf. pp. 243, 244,
No. 357.)
TWO ADDITIONAL MONKS TO
DUNFERMLINE ABBEY.—In his Charter entitled, “Carta de Kynedyr,” Randolph
gives and confirms to the Church of the Holy Trinity, Dunfermline, and the
Abbot and monks there serving God, an addition of two monks to their
number, for which additional burden he leaves property and revenue for
their maintenance, &c. (Print. Regist. Dunf. No. 358. pp. 244, 245.)
1322.—COCQUET SEAL OF THE
REGALITY OF DUNFERMLINE.—The Cocquet Seal of the Regality Court of
Dunfermline was engraven this year by sanction of King Robert the Bruce,
by Chapter, dated at Scone, 10th July, 1322, along with letters patent to
all who paid customs at Bruges, in Flanders, or elsewhere, notifying that
wherever this Seal was in due form produced, it was to be recognized as
the authority for collecting the customs granted to the Abbey by the King,
&c. This seal is a brass matrix or double seal.
The above engraving
represents, the regality side of the seal.
The following is a free
translation of the Charter, or Writ, of King Robert the Bruce, to the
Magistrates of Bruges, respecting the Coketa Seal of the Regality of
Dunfermline Abbey:--
“Robert, by the Grace of
God, King of the Scots, wishes prosperity and a continual increase of
happiness to our very dear friends, the Magistrates and Ministers of the
Burgh, and the whole community of the City of Bruges,--Know ye, that from
a regard to Divine charity, we have granted tot eh religious men, the
Abbot and Convent of Dunfermline, our Monks, the whole of our large
Customs from all their lands within our kingdom, in free, pure, and
perpetual alms; wherefore we have thought, wherever and whenever your
merchants with their merchandise, shall present to you in due form the
seal of the said religious men, your whole community should be requested
to be careful to receive it as our own proper Seal. In testimony whereof
we send you these our letters patent.—Given at Scone, on the tenth day of
July, in the sixteenth of our reign” [10th July, 1322]. (Print. Regist.
Dunf. No. 361, p. 246.)
Mr. Laing, in his
“Descriptive Catalogue of Impressions from Scottish Seals, Edin. 1850,”
refers to the Regality Seal of Dunfermline Abbey as follows:--“The cokete
and counter seals [of Dunfermline Regality] are fine and interesting
specimens, in most excellent preservation. The design of the Cokete Seal
is an elegant full-length figure of Saint Margaret, with an open crown of
three points. In her right hand she holds a scepter, and a book in her
left. At the dexter side is a shield bearing the arms of Scotland, and at
the sinister another, with a cross fleury between five martlets, being the
paternal arms of the Queen. The back-ground is elegantly ornamented with
foliage,” [and round the circumference of the seal is the following legend
in the ancient letters of the period: S COKETE REGALITATIS DE DVMFERMLYN].
“The Counter Seal merely contains the arms of Scotland, foliage, and round
its circumference ROBERTVS DEI GRACIA REX SCOTORVM.” This seal is and has
been in possession of the writer of the Annals for a greata many years.
(See Annals Dunf. date 1748.)
CHARTER FROM ROBERT,
ABBOT OF DUNFERMLINE, TO THE BURGESSES AND COMMUNITY OF DUNFERMLINE.—This
is the first Charter from the Monastery to the Burgh. The following is a
free translation of the Charter:--
“To all who shall see or
hear this Charter,--Robert, by Divine permission, Abbot of Dunfermline,
and the Convent of the same place, humbly wishes eternal salvation in the
Lord: Be is known to you, that we (after serious and attentive
deliberation in our Chapter-House on what regards the interests of our
Monastery) have given, granted, and by this present Charter confirmed, to
the community of our burgh of Dunfermlyn, and the burgesses thereof, as a
Common, that part of our moor, extending in length from the boundaries of
Waltirselis to the straight marshes of Beedgall (reserving to ourselves
the great moss of Beedgall), and from the highway to Perth, and the
boundaries of Breenauch to the straight marches of Tulch, in breadth,
together with the peat-moss in said moor: And likewise that piece of land
extending from the highway to Perth to Moncor-band, and situated within
the two ditches (duo sycheta) running in a line from Moncor, till they
reach the highway to Perth, the said piece of land being of equal breadth
with that of Moncor opposite thereto, to be freely, and without the
slightest disturbance, completely, honourably, and peaceably, holden and
possessed by the existing community and burgesses in all time coming,
together with all conveniences derivable from said moor, as well as for
pasture as for fuel, to be employed for their use, and for grazing their
cattle: And, in consideration of the premises, the said community and
burgesses are to pay to us and our successors annually, at the Festival of
the Blessed Queen Margaret, one pair of white Paris Gloves, or Sixpence
sterling, good and lawful money, in addition to the feu-duty yearly
payable to us and our Monastery by the said burgesses for the burgage and
privileges of our said burgh.—In testimony whereof, we have affixed to
this Charter the seal of our Chapter, the Chapter being witnesses.”
There is also a transcript
of this Charter in the Town Council Charter-chest of Dunfermline. (Vide
Print. Regist. Dunf. No. 596, p. 415; Fernie’s Hist. Dunf. pp. 195, 196;
Mercer’s Hist. Dunf. pp. 306, 307.)
Note.—This Charter is not
dated; it is placed near the middle year of the Abbotship of Robert of
Crail. His predecessor Hugh was the first Abbot who styled himself Abbot
by “Divine permission.” Robert of Crail, Abbot (from 1313-14 to 1327
-28), continues the style or designation, and as there were no other
Roberts Abbot until A.D. 1500, there remains no room to doubt that Robert
of Crail was the granter of this Charter, and it has been thus placed
about the middle year of his Abbotship to reduce the error of date to a
minimum.
GREAT CUSTOMS OF
DUNFERMLINE.—King Robert the Bruce intimated, by Charter, to his Great
Chamberlain, that the Abbey had a gift of the Great Customs of Wool,
Skins, and Leather, arising from their own lands and men throughout the
whole kingdom. This Charter is dated “Forfar, 10th September, 1322.”
(Print. Regist. Dunf. p. 247, No. 362; Dal. Mon. An. p. 20, also p. 252,
No. 369.) |
