The Development of Dunfermline Abbey as a royal cult centre c.1070-c.1420 SangDong Lee A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy University of Stirling February 2014 Contents Page No. Declaration ii Abstract iii Acknowledge iv Abbreviations vi Introduction 1 Chapter 1: The Miracles of St Margaret and Pilgrimage to Dunfermline (1) Introduction 15 (2) The collection of miracles and its collectors 18 (3) The recipients of St Margaret's miracles 31 (4) The genres of St Margaret's miracles 40 (5) The characteristics of St Margaret's miracles 54 (6) Pilgrimage to Dunfermline 64 (7) Conclusion 80 Chapter 2: Lay patronage of Dunfermline Abbey 1) Introduction 85 (2) David I (1124-53) 93 (3) Malcolm IV (1153-65) 105 (4) William I (1165-1214) 111 (5) Alexander II (1214-1249) 126 (6) Alexander III (1249-86) 136 (7) The Guardians, John Balliol and pre-Robert I (1286-1306) 152 (8) Robert I (1306-1329) 158 (9) David II (1329-71) 166 (10) The Early Stewart Kings (1371-1406) 176 (11) Conclusion 188 Chapter 3: The Liturgical and Devotional Space of Dunfermline Abbey (1) Introduction 201 (2) The earlier church, c.1070-1124 208 (3) The Twelfth century church 229 (4) The Thirteenth century church 251 (5) The Fourteenth century church 278 (6) Conclusion 293 Conclusion 297 Bibliography 305 i Declaration I hereby declare that this thesis has been composed by myself, and that the work which it embodies has been done by myself and has not been included in any other thesis. Singed_______________________________ Date____________________ ii Abstract This thesis examines the development the cult of St Margaret at Dunfermline as a royal cult from 1070, the moment when St Margaret married King Malcolm III at Dunfermline, to 1420, the year of the burial of Robert duke of Albany who was the last royal member to be buried at Dunfermline. Scholars have focused on the life of St Margaret and her reputation or achievement from the biographical, institutional and hagiographical point of view. Although recent historians have considered St Margaret as a royal saint and Dunfermline as a royal mausoleum, they have approached this subject with relatively simple patterns, compared to the studies of the cults of European royal saints and their centres, in particular, those of English and French Kingdoms which influenced Scottish royalty. Just as other European royal cults such as the cults at Westminster and St-Denis have been researched from the point of view of several aspects, so the royal cult at Dunfermline can be approached in many ways. Therefore, this thesis will examine the development of Dunfermline Abbey as a royal cult centre through studying the abbey and the cult of St Margaret from the point of view of miracles and pilgrimage, lay patronage, and liturgical and devotional space. The examination of St Margaret’s miracles stories and pilgrimage to Dunfermline contribute to understanding these stories in the context of the development of the cult. The study of lay patronage explains the significance of royal favour and non-royal patrons in relation to the development of the cult, and how and why the royal cult developed and declined, and how the monks of Dunfermline promoted or sustained the cult of the saint. Lastly, the research of the liturgical and devotional space provides an explanation of the change of liturgical space from the point of view of the development of the cult. iii Acknowledgements I would like to thank my supervisor Dr Michael Penman for his generosity and kindness. He always encourages me to keep going. Without his support and understanding of my circumstances, my life might be quite different from now. As a scholar and a supervisor, Michael is a good model for me to follow. Professor Richard Oram, my secondary supervisor, also provides me with valuable support. In particular, his comments on the part of the liturgical space have been very helpful. Dr John Taylor who taught me Latin and Dr Alastair Ross, whose palaeography class was a huge challenge for me, deserve to receive my appreciation. I need to mention my colleagues, the old B19-er, David, Stuart, Francesca, Nara, Mark. Although B19 does not belong to us any more, it will be in my memory. I also thank Lucy and Sean, who read part of my draft and gave me helpful comments. My thanks also have to go to my dear friends, Dan, Niki, the late Alvin and Barbara. Their spiritual and psychological supports make me strong. Mrs. Gibson, Daseok, InSuk, SeoungBum and Euny help me not to be homesick. Professor DongSoon Kim, who initially led me to the western medieval world, deserves my thanks. PanJa Jin, my mother-in-law, Minhee Heo and MinYoung Heo, my sister-in-laws, help me and my family pass through the hard times. Even though I do not mention their name, I always appreciate all my friends who care for me and my family. My precious, Dayeon, SeoungMin and Daown are my strong supporters. Their encouragement is the most powerful. I appreciate they are well growing up. Without the support and care of my parents, ByungWoo Lee and Suky Seo, I could not be here. I always appreciate their support and patience. My first and last girl, MinJeong Heo, as another kind of supervisor, guides me right direction. A number of difficulties MinJeong and I have iv overcome over here have strengthened our relationship. I should also mention that MinJeong Heo is still so beautiful. In the end, without any doubt, I can say that a quarter of this thesis is written by my supervisor Michael Penman’s generosity and enthusiasm, a quarter by my parent’s, ByungWoo Lee’s and Suky Seo’s endless care, the rest by MinJeong Heo’s sacrifice – my effort to complete this thesis is a trifle. v Abbreviation CDS Calendar of Documents relating to Scotland, ed. J. Bain, 5 vols. (Edinburgh, 1881-88) Chron. Bower Bower, Walter, Scotichronicon, eds. D.E.R. Watt, et al, 9 vols. (Aberdeen, 1987-1999) Johannis de Fordun, Chronica Gentis Chron. Fordun Scotorum, ed. W.F. Skene, (Edinburgh, 1871) Andrew Wyntoun, The Original Chronicle Chron. Wyntoun (Laing) of Scotland, ed. David Laing, 3 vols. (Edinburgh, 1879) The Exchequer Rolls of Scotland, eds. J. ER Stuart et al, 23 vols. (Edinburgh, 1878- 1908) Early Sources of Scottish History: 500- ESSH 1286, ed. A.O. Anderson, 2 vols. (London, 1922) Ronald C. Finucane, Miracles and Finucane, Miracles and Pilgrims Pilgrims: popular beliefs in Medieval England (London, 1995) J. Scoular ed., Handlist of the Acts of Handlist, i Alexander II, 1214-49 (Edinburgh, 1959) Grant G. Simpson ed., Handlist of the acts Handlist, ii of Alexander III, the Guardians, John, 1249 - 1296 (Edinburgh, 1960) Early Scottish Charters prior to 1153, ed. Lawrie, Charters A. C. Lawrie, (Glasgow, 1905) vi Miracula The miracles of St Aebba of Coldingham and St Margaret of Scotland, ed. Robert Bartlett, (Oxford, 2003) ODNB Oxford Dictionary of National Biography (Oxford University Press, 2004) PoMS The People of Medieval Scotland, 1093 - 1314 PSAS Proceedings of the Society of Antiquaries of Scotland Registrum de Dunfermelyn Registrum de Dunfermelyn liber cartarum Abbatie Benedictine S.S. Trinitatis et B. Margarete Regine de Dunfermelyn, Bannatyne Club, (Edinburgh, 1842) RMS Registrum magni sigilli Regum Scotorum : The register of the Great seal of Scotland, A.D. 1306-1424, ed. J. M. Thomson, 2 vols. (Edinburgh, 1882-1912) RPS Records of the Parliaments of Scotland to 1707 RRS Regesta Regum Scottorum Accounts of the Lord High Treasurer of TA Scotland, eds. T. Dickson and J. Balfour Paul, 4 vols. (Edinburgh, 1877-1902) The Charters of David I, ed. G. W. S. The Charters of David I Barrow, (Woodbridge, 1999) The Monastic Constitutions of Lanfranc, The Monastic Constitutions of Lanfranc eds. David Knowles and Christopher N. L. Brooke, (Oxford, 2002) Turgot, Life of St. Margaret, Queen of Turgot, Life of St. Margaret Scotland, William Forbes-Leith. ed. (Edinburgh: W. Paterson, 1884) vii Introduction Margaret fled to Scotland in 1068, along with her mother and a sister and a brother, Edgar Atheling (c.1051- 1126). He could have been inaugurated to be an heir of Edward the Confessor after the sudden death of his father, Edward the Exile (1016-1057). However, he could not have sat on the throne because of the Norman Conquest of England in 1066.1 Margaret emerged as a crucial figure in Scottish history by marrying King Malcolm III of Scotland (c.1031-1093) in 1070. When she became a queen of Scotland, the Celtic church in Scotland involved none of the reformed monastic style of western Christendom, 2 although there were other monastic communities in Scotland such as those at Coldingham, Old Melrose, Dunkeld, St Andrews, Brechin and Iona etc.3 The Celtic features of the Scottish church influenced religious practices such as worship, observation, organization and even architecture. For example, marriage was not a strict system but could be a kind of polygamy, a custom dating back to pre-Christian Irish society. The laity confessed infrequently to clerics, and in consequence, they received communion only occasionally. The Scots were not interested in receiving communion even at Easter. The reformists criticized the Eucharist, which was performed in the Scottish church, as a ‘barbarous rite’.4 Furthermore, children might be allowed communion, which was not an uncommon practice in the Celtic church. Adoption of the date of fasts also followed the Irish system: ‘the Scots began their Lent four days after Ash Wednesday and reckoned the six Sundays before Easter as fast days, another 1 Alan Macquarrie, ‘St Margaret of Scotland’ in The Saints of Scotland: Essays in Scottish Church History AD 450~1093 (Edinburgh, 1997), 212.