Chapter 15

About 1189 the King made over to Gilbert the lands of Maderty with all their feudal rights and privileges. In return, the Earl bound himself to contribute half a knight's service, and to secure that no part of these lands should ever be allowed to come again into the hands of their former owner, Gilliecolm Marischall, or any of his heirs. This Gilliecolm--elsewhere described as _arch-tyrannus et latronum princeps_--had incurred his monarch's bitter displeasure by an act of felony, having betrayed the sovereign Castle of Earn to his Majesty's most mortal foes, and taken part with them to do him hurt to his power.

Not long after the transference, the Earl sought to signalise his estimate of the Royal favour by founding a religious house. He chose for a site the swamp-girt island which lay toward the northwestern corner of his lately acquired possession. So frequent were the liturgical celebrations there that the settlement received the name of _Inis Aifreen_ (Celtic), _Insula Missarum_ (Latin), Inchaffray--signifying "Island of Masses." He dedicated the monastery to God, St. Mary, and St. John Evangelist; deputed Malis, the hermit, to select Augustinian Canons from Scone, and granted his first charter, which bears the signatures of himself, his wife (Matilda), and his six sons. The edifice must have been completed by 1198, as Gilchrist, the heir, who died in that year, was interred within the building. Through this bereavement, the family's affections became more closely united to the place. "We love it so much," the parents are recorded to have said, "that we have chosen it as the place of sepulture for us and our heirs, and have already buried there our eldest son." Further and more extended benefactions followed. By the great charter, of date 1200, Inchaffray was endowed with the Churches of St. Kattanus of Abruthven, St. Ethernanus of Maderty, St. Patrick of Strogeath, St. Meckessok of Auchterarder, and St. Beanus of Kinkell; with tithe of the Earl's kain and rents of wheat, meal, malt, cheese, and all provisions throughout the year in his Court; with tithe of all fish brought into his kitchen, and of the produce of his hunting; with tithe of all the profits of his tribunals of justice and all offerings; with the liberty to its monks of fishing in the Peffer, of fishing and birding over all the Earl's lands, waters, and lakes; of taking timber for building and other uses from his woods, and pannage or mast feeding for pigs, as well as bark and firewood, in whatever places, and as much as they chose. Some years later an additional charter granted also the Church of St. Beanus of Foulis, with the dower land of the church and the common pasturage of the parish, and likewise the Church of the Holy Trinity of Gask, with the same privileges. To this document appends a fragment of the donor's knightly seal, which shows on the obverse side a mounted knight with drawn sword, and on the reverse side the inscription--"Secretum G. comitis, de Straderne."

Whatever may have been the demands of spiritual functions upon the time of the monks, they cannot fairly be charged with "agricultural indolence." Their glebe consisted entirely of marsh and bog when the Abbacy was created. By 1218--_i.e._, in about twenty years--it had all been ditch-drained and reclaimed. The beneficial results of their labour are noticeable to-day. Fields immediately adjoining the ruin exhibit quite a different appearance in spring and yield quite an appreciable advantage in autumn compared with those more remote. No stronger evidence need be required than that the rental of the former doubles that of an equal area of the latter.

The detail of the great charter includes, as we said, "the tithe of the fines levied at the Earl's Court." Nowhere else throughout Scotland could a subject of the King exercise _jura regalia_. Perth was our only county, and the Earls of Strathearn our only Earls Palatine. When precisely this independent jurisdiction was bestowed and when revoked and abolished we have no clear account. But, according to the trustworthy evidence embodied in the above-mentioned deed of gift, we gather not only that the privilege existed in the thirteenth century, but that it operated favourably for the monks.

The source and reference of the name given to the parish has never been satisfactorily determined. Some have attempted to connect it with the dedication of Inchaffray. Now, whatever truth there might be in the view that part of the dedication--"to the Virgin"--was suggested by the name of the parish (Maderty being the English for the Celtic "mother of God"), there is certainly nothing whatever to support the opinion that the district took its style from the Abbey. Maderty was Maderty long before Inchaffray was Inchaffray.

Earl Gilbert died in 1223. Robert, his successor, maintained the like generous attitude which his father had borne toward the Church. We may, no doubt, feel disposed to conjecture some proof of estrangement having marred the hitherto peaceful relations between patron and clergy. But if such did arise, it can have been only temporary, for the very record which excites the suspicion assures us of even more devoted loyalty on his part. "In the Church of Strogeath, and in the presence of Abraham, Bishop of Dunblane, and others, Robert, Earl of Strathearn, bound himself toward the Abbot of Inchaffray that he would never in his life vex the said abbot or his convent unjustly--nay, would love and everywhere honour them as his most especial friends, and would add to the possessions of their house whatsoever he might by the counsel of his friends. He particularly confirmed to them the Churches at Gask and Strogeath."

The year 1240 witnessed Inchaffray narrowly becoming Chapter of the Diocese. "Clement, Bishop of Dunblane, went to Rome, and represented to Pope Gregory IX. how of old time his bishopric had been vacant upwards of a hundred years, during which period almost all the revenues had been seized by the seculars; and although in process of time there had been several bishops instituted, yet, by their simplicity or negligence, the former dilapidations were not recovered, but, on the contrary, the remainder were almost quite alienated; so that for ten years a proper person could not be found to accept of the charge; that the case having been laid before the Pope, he had committed the trust of supplying that vacancy to the Bishops of St. Andrews, Dunkeld, and Brechin, who made choice of this Clement; but he found his church so desolate that he had not where to lay his head in his cathedral. There was no college there, only a rural chaplain performed divine service in the church that had its roof uncovered; and the revenues of the See were so small that they could hardly afford him maintenance for one half of the year. To remedy these evils the Pope appointed William and Geoffrey, the Bishops of Glasgow and Dunkeld, to visit the Church of Dunblane, and if they should find these things to be as represented, he authorised them to cause the fourth part of the tithes of all the parish churches within that diocy to be assigned to the bishop thereof, who, after reserving out of these tithes so much as should be proper for his own sustenance, was by the advice of these two bishops and other expert persons to assign the rest to a dean and canons whom the Pope enjoined to be settled there, if these matters could be brought about without great offence; or, if otherwise, he ordered that the fourth of the tithes of all such churches of the diocy as were in the hands of seculars should be assigned to the bishop, and that the bishop's seat should be translated to St. John's Monastery of Canons-regular, (_i.e._, Inchaffray), within that diocy, and appointed that these canons should have the election of the bishop when a vacancy should happen thereafter." Either "these things were found to be not so," or else the former part of the alternative was duly carried out, as the bishop's seat remained at Dunblane, and Inchaffray was denied its only opportunity of elevation to cathedral rank.

The next event of interest connected with the Abbey is the pilgrimage of the Abbot Maurice to Bannockburn. Every schoolboy can tell the story, for no annals of Scotland omit to record his presence and service when the rival hosts stood face to face for a huge trial of strength and valour. But probably it is not quite so well understood that much of the glorious success which crowned the Scottish arms was popularly attributed to the fact that the monk carried with him the arm of St. Fillan. A legend is that St. Fillan, when Abbot of Pittenweem, transcribed with his own hand the Holy Scriptures, and that his left arm became so luminous that it enabled him to proceed during darkness with his pious work. Lesly asserts that this wonderful limb afterwards came into the possession of Robert Bruce, who enclosed it in a silver shrine, which he commanded should be borne at the head of the army. Previous to the battle, a story has it, the King's chaplain (Maurice), with the view of preserving the treasure from all chance of abstraction by the English, had it removed and deposited in a place of security. While, however, the King, unaware of what had been done, was addressing his prayers to the empty casket, it was observed to open and shut suddenly. On inspection, the Saint was found to have himself returned his luminous member to its place as an assurance of victory. The writers of the Statistical Account of Maderty thus express themselves--"This relic might, indeed, have given some encouragement to the superstitious; but one arm of a brave Scotchman fighting in earnest for the liberty of his country had more effect in obtaining that memorable victory than could have been produced by the innate virtue of all the relics of the dead that could have been collected." If these critical authors had been less anxious to square truth with orthodoxy, and not orthodoxy with truth, they would have known that where the entire force was "superstitious" the influence of the sacred arm would enormously intensify soldierly enthusiasm, and that it is impossible to define its comparative share in the result. Robert Bruce, indeed, appears to have been sensibly impressed by the good offices of the sacred relic, and attested his gratitude in a substantial manner. He founded a priory at Strathfillan, on the Dochart, a stream in the Breadalbane district of Perthshire, and consecrated it to the Saint. At the dissolution of religious houses this priory with all its revenues and superiorities passed, by order of the King, to Campbell of Glenorchy, ancestor of the Lords of Breadalbane. Maurice's conduct on the field attracted the attention of others besides Bruce. Macleod of Scarinche, in Lewis, conceived a strong regard for the Abbot, and induced him to reside for a time at his western home, where he erected a monastery to St. Kattanus, whose bones lay buried there. Strathfillan, Scarinche, and Abernethy were cells of Inchaffray.

The Earls continued successively to be bountiful benefactors of the convent. One of them, Malise, in 1258, presented it with certain of his slaves (_nativi_)--namely, Gilmory, Gillendes, and John Starnes, the son of Thomas and grandson of Thore. Absolute serfdom was then a Scottish institution, comprising part of the labouring class, who were bought and sold with the land to which they were attached; and gifts of nativi by their masters to the religious establishments of those times are frequently recorded.

After the ancient line of Strathearn had failed in the direct male descent, and when Maurice de Moray, created Earl by David II., had met his death at Durham in 1346, leaving no issue, the King bestowed the Earldom upon his nephew, Robert, the High Steward, afterwards Robert II., who on his accession to the throne (1370) relinquished the Earldom in favour of his son David. Seventy years later the title and estates fell vacant and were merged in the Crown, the bishopric and temporalities being henceforth held in free barony of the Sovereign.

The intimate association of Inchaffray Abbey with the national and religious fortunes of Scotland receives further guarantee in 1513. Whether as chaplain or as common soldier, and under what designation, no available narrative declares. But certain it is that the stubborn fight which evoked Scotland's most waefu' dirge, no less than that which occasioned her immortal paean of victory, was graced by an abbot of this monastery. The respective fates of these two divines, however, were widely different. Not even monks, clad though they be in all the panoply of the Church, are safe from sword or arrow. He of Flodden never saw his northern charge again. Unknown, yet not unwept, he fell beneath the spoiler's weapon with the "flowers of the forest."

It is noteworthy that Abbots of Inchaffray, _ex-officio_ prelates of Parliament, took little to do with public affairs. They do not seem to have shared at all extensively in the transactions which so often brought together the leaders of the various religious houses.

The subjoined list is fragmentary, but authoritative so far as it goes:--

MALIS--The Hermit--was present and acted as the head of the establishment at the beginning. Earl Gilbert must have considered him a person of trust, since he committed to him the important duty of selecting the necessary canons.

INNOCENT--The first Abbot--officiated during the lordship of Robert, 1223-1231.

ALAN--1258-1271.

HUGH--1284.

THOMAS--1296.

MAURICE--The Bannockburn celebrity--was promoted to the See of his own Diocese of Dunblane. Early in his Episcopate a dispute which arose concerning the lands of Airthrey was submitted to arbiters, one of whom was his successor in the Abbacy of Inchaffray, viz.:

CHRISTIAN.

WILLIAM appears to have acted for an unusually long term, or had a successor of the same name. On the Feast of Matthias, 1398, a deed of Janet Moray, wife of Alexander Moray of Abercairny, was witnessed by William the Abbot, John the prior, and the whole Convent of Inchaffray. On 25th January, 1468,

GEORGE obliged himself to make Lawrence, Lord Oliphant, his bailie for life of the lands of the monastery within twenty days after he should be admitted to the spirituality by the ordinary and by the King to the temporality of the said benefice. The family of Oliphant held this relation during the reign of James V., Mary, and James VI. In 1539,

GAVIN DUNBAR, Archbishop of Glasgow, had the Abbacy _in commendam_. On 15th May of that year he granted Anthony Murray a tack of 4 merk lands of the "Raith" "for furnishing of our bulls"--probably for the expense of his confirmation. Before the tack had run out the tenure was made perpetual by a free charter of the same lands of "Raith" and of the Moor of Maderty, granted by

ALEXANDER, styled Archbishop of Athens, postulate of the Isles, and perpetual commendator of the Monastery of Inchaffray, dated at Inchaffray, December 24th, 1554. This commendator was Alexander Gordon (brother of George, fourth Earl of Huntly), who was defeated in his hopes of the Archbishopric of Glasgow on the death of Gavin Dunbar, and imperfectly consoled by the high-sounding title of Archbishop of Athens _in partibus fidelium_, the poor See of the Isles, with, on November 26th, 1553, the Abbacy of Inchaffray _in commendam_, which last he held till 1564. In 1558 he was promoted to the See of Galloway. Nine years later he was accused before the General Assembly of the Kirk, and confessed to the indictment that he had not visited for three years part of the churches within his charge; that he had haunted Court too much; that he had purchased to be one of the Session and Privy Council, which cannot agree with the office of a pastor or a bishop; that he had resigned Inchaffray in favour of a young child, and set diverse lands in feu in prejudice of the Kirk. The young child was James Drummond of Innerpeffray, second son of David, second Lord Drummond. The Abbey was erected into a temporal lordship in his favour, and in 1609 he was created Lord Maderty. From him is descended the noble family of Strathallan.

And now the old Abbey fell on troublous times. The Reformation--that harbinger of good not unmixed with evil--closed the book of the monastery. It is strange and sad that ecclesiastical changes should partake so largely in the destruction of buildings and the spoliation of belongings. Never yet did religious fanaticism satisfy its own desires without simultaneously and obligingly ministering to the rapacity of the attendant greedy grabber. And so Inchaffray, experiencing the fate of other such establishments, had its walls torn down, its vessels strewn and broken, its canons put to flight or death, its revenues disposed by rude, regardless hands. The Earl of Kinnoull is the proprietor of the ruin and the few acres that surround it. These gave him the patronage of the seven parishes with which, we observed, the convent had been endowed.

Quite a crop of stories are told in connection with the demolition of Inchaffray. It is said, for instance, that long ago the ploughman-tenant of the dwelling contiguous to the convent discovered, while digging, the golden image "of a sow." This relic (for relic it was supposed to be of the abbey practices) he carefully secreted, but latterly converted into current coin, and became himself a very wealthy man. But perhaps the most reliable and authenticated is the following:--A Fowlis widower, lately bereaved, sought to find a grave-stone to honour his spouse's memory. Either he was too fastidious or too ungenerous, but he abstracted from Inchaffray a stone to be utilised for this solemn purpose. The writer quite lately identified the stone as the lid of the coffin of Abbot Maurice. There is the figure of a battle-axe engraved upon the slab.

And now we return to the point from which we started. All that the passer-by can see of this object is a chimney-crowned gable. Nearer approach shows an arched chamber. But the whole history of an interesting past appears to be covered with debris. It is impossible to fancy the feelings of Abbot or Earl were he to rise from his tomb and hear to what uses the fabric of his cherished house was being devoted. Pig-styes, barn-walls, fences--these comprise the objects to which the "holy stones" are set. _O tempora, O mores_.

If these words should meet the eye of antiquarian enthusiasts, and should happen to stir within them the desire of research, a welcome and a courteous lodging will be found at the Manse of Maderty.

A SOUTHERN OUTPOST ON THE EDGE OF THE HIGHLANDS

By Rev. HUGH M. JAMIESON, Monzie

Monzie--a southern outpost on the edge of the Highlands--is said to derived from the Gaelic _Moeghe_, signifying "a good plain." It is a long, narrow, irregular parish, extending for nearly twelve miles up both sides of the River Almond, until it touches, on the north, the parishes of Dull, Weem, and Kenmore.

The vale of Monzie--the southern boundary of the parish--where stands the church, the hamlet, and the Castle of Monzie, extends for nearly three miles in a north-east direction, gradually rising to the height of several hundred feet. The most striking peculiarity of the surroundings of Monzie is the combination of wild and mountainous scenery with cultivation and picturesqueness. One of the finest views in the whole of Strathearn can be had from the Highland Road, to the east of the church. In the foreground are the luxuriant woods, the rich pastures, and the Castle of Monzie, and at a distance of seven or eight miles is the Aberuchill range, towering in majesty on the horizon, with the giant Ben Voirlich just visible over their heads. A little to the left is Turleum--a conical-shaped hill of respectable altitude; while Benchonzie and other off-shoots of the Grampians bound the view on the north. The general effect is exceedingly beautiful, and the mingling, within a short distance, of the sublime and the picturesque is probably not surpassed anywhere in Scotland.

There are three streams rising in the hills to the north that find their way into the vale. The Barvick, which runs for three or four miles along the western boundary of the parish, descends rapidly with leaps and bounds into a deep and rocky dell, until it terminates in the fall known as Spout Barvick. The Keltic, rising in the hills some four miles to the north, enters a rocky ravine fully a mile up from the turnpike road, and tumbling precipitously down a height of eighty feet it reaches the vale, skirts the castle grounds, and, joining the Shaggie, falls along with it into the Turret. The third stream--the Shaggie--rises to the north-east of the Keltie, and, threading its way for three miles between lofty banks covered with wood, it passes the village, and pursues its course beneath the old ivy-crowned Roman bridge, through the castle parks, until it becomes lost in the Turret.

The neighbourhood is peculiarly rich in trees. On the lawn behind Monzie Castle are three of five famous larches planted in the year 1738--the fourth one fell during the November gale of 1893. They rival those of the Duke of Athole at Dunkeld. There is a tradition that the Duke's gardener, on his way home with the seed, was hospitably entertained at Monzie, and planted them in remembrance of his visit. The gardener was sent annually to observe their growth and report to his master. "When this functionary returned and made his wonted report, that the larches at Monzie were leaving those of Dunkeld behind in the race, his Grace would jocularly allege that his servant had permitted General Campbell's good cheer to impair his powers of observation."[1] Altogether, the district is beautifully and bountifully wooded, and many a laird gathered to his fathers must have laid to heart some such advice as the laird of Dumbiedykes gave to his son--"Jock, when ye hae naething else tae dae, ye may be aye stickin' in a tree; it will be growin', Jock, when ye're sleepin'."

The valley of the Almond runs parallel to the vale of Monzie. Leaving the manse, and passing the church and the school, the Keppoch Road joins the road to Glenalmond, and after a walk of fully two miles the traveller finds himself at the entrance to what is known as the Sma' Glen--a romantic pass, stretching along the sides of the Almond for a distance of fully two miles. Standing half-way up the glen on a summer's day, looking northwards, the scenery is magnificent. Here, from the mountain's brow rushes a foaming stream; there, a clump of trees dressed in the most luxuriant green; here, mountains towering bleak and wild; there, a few spots of verdure growing amid the rocks; behind, the swift, pellucid Almond water; before, hills stretching on and on till they are lost in the azure sky.