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The Scottish Monasteries of Old

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The Scottish Monasteries of Old MAP OF SCOTLAND, SHOWING THE VARIOUS SITES ALLUDED TO THE SCOTTISH MONASTERIES OF OLD A BRIEF ACCOUNT OF THE HOUSES WHICH EXISTED IN SCOTLAND, BEFORE THE PROTESTANT REFORMATION, FOR MONKS FOLLOWING THE RULE OF ST BENEDICT MICHAEL BARRETT, O.S.B. MONK OF ST BENEDICT S ABBEY, FORT AUGUSTUS OTTO SCHULZE Sc COMPANY 20 SOUTH FREDERICK STREET, EDINBURGH 1913 All rights reser-ved NOV - . The greater part of the matter contained in this volume has already appeared in the Dublin Revieiv, and is here reproduced, with altera- tions, by permission of the Editor. A like permission, regarding the pages on Vallis- caulian Houses, has been given by the Editor of the jimerican Catholic Quarterly Review. PREFACE To the ordinary reader the history of the Scottish monasteries of old is far from familiar. It is true that for many years past various antiquarian societies have given to the world the chartularies of some of the old abbeys and priories, but these are not Ukely to attract any except professed students of antiquity ; for apart from the uninteresting nature of their contents, as far as the average reader is concerned, the language in which they are written—Latin of a curious style, often rendered more obscure by recognised abbreviations in vogue at the period in which they were penned—would debar the majority from attempting to master their meaning. Of some few monasteries, it is true, monographs have been published, but in many instances their writers display a want of understanding of the Religious State (only to be expected in ardent advocates of a faith hostile to that of the inmates of the dwellings whose history they relate), which well-nigh counteracts the benefits offered by such treatises in the shape of valuable local traditions. But of many—indeed, we may venture to say of the majority—of Scottish monasteries, very few reliable records remain. Scattered fragments of information have been gleaned from old historians and other such sources and embodied in ponderous tomes and multitudinous volumes like those of Chalmers' Caledonia^ the Statistical Account of Scotland— Old and New^ Proceedings of the Society of Anti- quaries^ etc. ; but works of the kind do not attract the casual reader. OF OLD vi THE SCOTTISH MONASTERIES in some minds a It is with the hope of awakening the keener interest in the glories of bygone days that above writer has attempted to bring together from the of the sources the chief facts relating to the history sons monasteries in Scotland which were peopled by the it been of St Benedict in the Middle Ages. To him has materials of this a labour of love to gather together the if such labour volume, and it will be an added satisfaction should serve to make more widely known what the monasteries of old were for Scotland. It will be some- of thing gained if this book but helps to lift the veil obscurity which—in spite of their ruins, studding the face of the land, and their names, living in many a town and were village still shrouds houses which for centuries universally regarded as homes of sanctity, prayer, and far- reaching charity. ['XI LIBRARY AUTHORITIES Aherhrothoc^ Registrum Nigr. de^ . Bannatyne Club. Aberbrothoc, Registrum Vetus de, . ,, ,, Aberdeen and Banff, Antiq. of, . Spalding Club. Aberdon. Regis. Episc, . „ ,, Ayrshire and Galloway, Archasol. Col- lections of, . Ayrsh. Archasol. Association. Ayrshire and Wigtonshire, Archaeol. and Historic. Collec. of, . ,, ,, „ Balmerino and its Abbey, . James Campbell, M.A. Benedicti, Regula Sancti—Rule of St Benedict, ..... Abbey Press, Fort Augustus. Caledonia (edition 1890), . George Chalmers, F.S. A. Coldingham, Priory of, . Surtees Society. Crossraguel, Charters of, . Ayrsh. Archsol. Association. Cupar Abbey, Rental Book of, . Grampian Club. Deer, Book of, ... Spalding Club. Dunfermelyn, Regist. de, . Bannatyne Club. Dunfermline, Annals of, . E. Henderson, D.D., 1879. „ Historic, and Statist. Account of, .... Chalmers, 1844. Kelso, Regist. de [Liber S. Marie de Calchou)y ..... Bannatyne Club. Kinloss, Records of the Monastery of, Soc. of Antiquar. of Scot. its Lindores and Abbey, . A. Laing, F.S.A. Scot., 1876 May, Records of the Priory of the Isle of, J. Stuart, LL.D., 1868. Metros, Liber de, . Bannatyne Club. Neubotle, Regist. de S. de, Marie . „ „ Paisley Abbey, .... Cameron Lees, 1878. Passelet, Regist. de, . Maitland Club. vii viii THE SCOTTISH MONASTERIES OF OLD Pluscardensisf Liber (Historians of Scot., vol. X.), . ed.F.i. H. Skene. Pluscardyn, History of the Religious House of, . Macphail, i88i. Scotland, Ancient Church of, . Mackenzie Walcott. ,, Hist. of the Catholic Church of, . trans. Hunter Blair, 1887. „ New Statistical Account of, Edinburgh, 1845, &c. Teviotdale, Monastic Annals of, . J. Morton, B.D., 1832. CONTENTS PAGE Preface V PART I BLACK MONKS Chap. I. St Benedict and his Order 3 II. Dunfermline and its Priories : Isle of May Priory III. The Tironensian Houses : Kelso, Arbroath, and Kilwinning Abbeys .... 62 IV. The Tironensian Houses—continued: Abbeys of Lindores and Iona : Lesmahagow and Fyvie Priories ..... 83 V. : Cluniac Houses Paisley and Crossraguel Abbeys 99 PART II CISTERCIANS Chap. I. The Order of Citeaux .... 123 II. Melrose and its Priories 129 III. Newbattle, Saddell, and Dundrennan Abbeys 144 IV. KiNLoss, Cupar, and Glenluce Abbeys . 158 V. Culross, Deer, Balmerino, and Sweetheart Abbeys . ... 170 X THE SCOTTISH MONASTERIES OF OLD PART III VALLISCAULIANS PAGE and Beauly Priories 185 The Valliscaulian Order : Ardchattan PART IV SUPPLEMENTARY STUDIES Reformation . 199 I. Fate of the Monks after the . 209 II. What the Monasteries did for Scotland 216 Index PART I BLACK MONKS — CHAPTER I ST BENEDICT AND HIS ORDER The two main branches of the Benedictine Order are the Black Monks—or Benedictines proper, and Cistercians or White Monks. This volume is concerned with the monasteries which existed in Scotland of old peopled by- monks of both branches, since all claimed St Benedict as their Father. Before speaking of the history of the monasteries in question, it will be as well to devote a few pages to an epitome of the life and work of the saint to whom the Order owes its origin, together with some remarks upon the Rule of Ufe which he drew up for his disciples. For without some such preliminary knowledge, the reader will fail to realise the influence which those houses exer- cised in the country, and the loss sustained by their overthrow. St Benedict was the son of a Roman noble belonging to an illustrious family. He was born in the little town of Nursia, in the central province of Italy known as Umbria, where his father had a palace whose ruins were to be seen in the ninth century; the chief of the churches in that town, dedicated to St Benedict, is said to have been built on the site of the saint's chamber. The date of his birth is generally believed to have been a.d. 480. At an early age, the young Benedict began his studies in Rome, where his father had a house, situated in that part of the city known as Trastevere (" across the 4 THE SCOTTISH MONASTERIES OF OLD Tiber ") ; its site is now marked by the little church of S. Benedetto in Piscinula^ which was formed from a portion of the palace. That was a wild and lawless period ; Rome itself was under the rule of a barbarian conqueror, vice was rampant everywhere, and even the schools of learning seem to have shared in the general corruption of manners. St Paulinus of Nola, a holy bishop who was living not long before that time, says that in his day the very streets of Rome were full of dangers to the sight and imagination of the innocent. St Gregory the Great, a spiritual son of St Benedict, and the saint's chief biographer, tells us that the holy youth, filled with horror at the wickedness which he saw in the city, and anxious to save himself from contamination, determined to fly from Rome to some obscure spot where he could serve God in peace and security. According to some authorities, this took place when Benedict was quite a boy; modern writers, however, give strong reasons for supposing that he was about twenty years old when he made the resolution. He desired to give himself entirely to the service of God, and therefore received the monastic habit from a holy monk called Romanus, and retired, with the intention of leading the life of a hermit, into a cave among the mountains of Subiaco, some forty miles from Rome. Here, amid wild gorges and almost inaccessible hills, he remained hidden from all except Romanus, who supplied him with food. The monks of a neighbouring monastery, moved by his reputed holiness, persuaded him to become their abbot, but they were men of unworthy life, and finding them treacherous and wicked he left them and returned to his solitude. In a few more years he had attracted many disciples by the fame of his sanctity, and for these ST BENEDICT AND HIS ORDER 5 he founded as many as twelve monasteries in the neigh- bourhood, taking the government of one upon himself, and appointing superiors for the others. This was the beginning of his Order. St Benedict is so often spoken of as the Patriarch of Monks in the Western Church that it is necessary to say a few words upon the origin of monastic life, since, as we see, there were already monks in existence before he retired to his solitary cave, and therefore the title seems at first sight inappropriate. Antiquity of the Monastic State Our B. Lord promised so plentiful a benediction upon all who should give up earthly loves and worldly posses- sions for His sake,i that we cannot be surprised to find men following His call to a life of renunciation even in Apostolic ages.
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