[COUNCILS OF QUEEN MARGARET.] quod agimus, Evangelica auctoritate, quæ Christi narrat jejunium, per sex ebdomadas observamus. At illa, Longe, ait, in hoc Evangelio discordatis legitur enim ibi Dominum quadraginta diebus jejunasse, quod manifestum est vos non facere. Nam cum per sex ebdomadas sex Dominici dies a jejunio abstrahuntur, triginta tantum et sex dies ad jejunandum remanere noscuntur. Non ergo Evangelica auctoritate quadraginta, sed triginta et sex dierum constat vos observare jejunium. Restat itaque, ut quatuor diebus ante Quadragesimæ initium jejunare nobiscum incipiatis, si Dominico exemplo quadraginta dierum numero abstinentiam observare volueritis: alioquin contra ipsius Domini auctoritatem et totius sanctæ Ecclesiæ vos soli repugnabitis traditionem. Hac illi perspicua veritatis oratione convicti, deinceps, sicut sancta ubique solet Ecclesia, sacrorum jejuniorum cœperunt inchoare solemnia. Eucharist 2. Non-celebra- Aliud quoque proponens, regina jussit, ut ostenderent, tion of the Holy ratione die sancto Pascha secundum morem sanctæ qua upon et Apostolicæ Ecclesiæ sacramenta Corporis et Sanguinis Christi sumere negligerent. Respondentes illi, Apostolus, inquiunt, de his loquens ait, "Qui manducat et bibit indigne, judicium sibi manducat et bibit." Unde quia nos peccatores recognoscimus, ne judicium nobis manducemus et bibamus, ad illud mysterium accedere formidamus. Quibus regina, Quid igitur? inquit, Omnes, qui peccatores sunt, sacrosanctum mysterium non gustabunt? Nemo ergo illud sumere debet, quia "nemo sine sorde peccati, nec infans cujus est unius diei vita super terram b.' Si autem nemo illud percipere debet, cur Domino dicente clamat Evangelium, "Nisi manducaveritis Carnem Filii Hominis, et biberitis Ejus Sanguinem, non habebitis vitam in vobis." Sed plane sententiam, quam de Apostolo profertis, secundum patrum intellectum aliter necesse est intelligatis. Non enim omnes peccatores sacramenta salutis " "indigne sumere deputat. Cum enim dixisset, "Judicium sibi manducat et bibit," addidit, "Non dejudicans Corpus Domini," hoc est, non separans illud in fide ab escis corporalibus, judicium sibi manducat et bibit. Sed et ille, qui absque confessione et pœnitentia cum suorum inquinamentis scelerum ad sacra mysteria accedere præsumpserit, ille, inquam, judicium sibi manducat et bibit. At nos, qui, multis ante diebus, facta peccatorum confessione, pœnitentia castigamur, jejuniis attenuamur, eleemosynis et lacrymis a peccatorum sordibus abluimur, in die Resurrectionis Dominicæ ad Ejus mensam in Catholica fide acce وو [COUNCILS OF QUEEN MARGARET.] dentes, Carnem et Sanguinem Agni immaculati Jhesu Christi, non ad judicium, sed ad peccatorum sumimus remissionem, et salutarem percipienda beatitudinis æternæ præparationem. His ab ea perceptis, respondere nihil potuerunt, atque agnita deinceps Ecclesiæ instituta in mysterii salutaris perceptione observaverunt. Mass. on Præterea in aliquibus locis Scottorum quidam fuerunt, 3. Barbarous customs in the qui contra totius Ecclesiæ consuetudinem, nescio quo ritu barbaro, missas celebrare consueverant; quod regina, zelo Dei accensa, ita destruere atque annihilare studuit, ut deinceps qui tale quid præsumeret, nemo in tota Scottorum gente appareret. 4. Labour Solebant quoque neglecta Dominicorum dierum reverthe Lord's Day. entia ita illis sicut et aliis diebus quibusque terreni operis insistere laboribus; quod non licere ratione pariter et auctoritate ipsa ostendebat. Dominicum, inquit, diem propter Dominicam, quæ in eo facta est, resurrectionem, in veneratione habemus, ut in eo servilia opera jam non faciamus, in quo nos a servitute diaboli redemptos novimus. Hoc etiam B. Papa Gregorius affirmans dicit: "Dominico die a labore terreno cessandum est, atque omnimodo orationibus insistendum, ut, si quid negligentiæ per sex dies agitur, per diem Resurrectionis Dominicæ precibus expietur.' Idem quoque Pater Gregorius quendam propter opus terrenum, quod die Dominico fecerat, districta increpatione feriens, eos, quorum hoc consiliis egerat, duobus mensibus excommunicatos esse decrevit. His sapientis reginæ rationibus contraire non valentes, ita postmodum reverentiam Dominicorum dierum ejus instantia observarunt, ut nec onera quælibet his diebus quisquam portare, nec alius alium ad hoc auderet compellere. stepmothers and 5. Marriage with Illicita etiam novercarum conjugia, similiter et uxwith brothers orem fratris defuncti fratrem superstitem ducere, quæ ibi antea fiebant, nimis ostendit execranda, et a fidelibus widows. velut ipsam mortem devitanda. abuses. 6. Divers other Multa quoque alia, quæ contra fidei regulam et ecclesiasticarum observationum instituta inoleverant, ipsa in eodem concilio damnare et de regni sui finibus curavit proturbare. Universa enim quæ præposuerat, ita sanctæ Scripturæ testimoniis atque sanctorum patrum corroboravit sententiis, ut contra hæc nil omnino respondere valerent; quin potius deposita pertinacia, rationi acquiescentes, universa libenter implenda susciperent. [ed. Hodgson Hinde, in Append. III. ad Opp. Sym. Dun., I. 243-245; also in Pinkerton, [YORK CLAIM OF SUPREMACY.] IV. 791, VV. SS. Scot., and quotations in Robertson, Stat. Eccl. Scot.; W., 792, from MS. Cotton, Tiberius D. III. no. 45: also in Actt. SS. Jun., II. 330 c.] a Hinde leaves this blank, and reads scilicet for sed sequenti. b Job xiv. 4, 5. LXX. c See Robertson, Stat. Eccl. Scot., Pref. pp. xxii-xxiv. note. That the author was not Turgot, afterwards Bishop, see Pref. to Hinde's Sym. Dunelm. A.D. 1070 x 1093. Hy restored by Queen Margaret. ORDERIC. VITALIS, Hist. Eccl. lib. VIII.-Huense cœnobium, quod servus Christi Columba tempore Brudei Regis Pictorum filii Meilocon construxerat, sed tempestate præliorum cum longa vetustate dirutum fuerat, fidelis regina reædificavit, datisque sumptibus idoneis ad opus Domini monachis, reparavit. [vol. III. pp. 398, 399, ed. Le Prevost.] A.D. 1070 × 1093. Hermits in Scotland in the time of Queen Margaret. THEOD., V. S. Margar. Regin., § ix.-Quo tempore in regno Scottorum plurimi, per diversa loca separatis inclusi cellulis, per magnam vitæ districtionem, in carne, non secundum carnem, vivebant: angelicam enim in terris conversationem ducebant. In his regina [Margareta] Christum venerari, diligere, suoque crebrius adventu et alloquio visitare, atque illorum se precibus satagebat commendare. Et cum non impetrare posset, ut ab ea terrenum aliquid vellent accipere, petebat obnoxius, ut ei aliquid eleemosynæ vel misericordiæ faciendum dignarentur præcipere. Nec mora: quicquid illorum voluntatis erat, devota implevit, vel pauperes ab egestate recreando, vel quosque afflictos a miseriis quibus oppressi fuerant relevando. [ed. Hinde, 247.] A.D. 1072. Compact between Lanfranc and Archbishop Thomas I. of Tork, at the Council of Windsor, assigning to York the primacy over Scotlanda, among other provisions. ***Subjectionem vero Dunelmensis, hoc est, Lindisfarnensis Episcopi, atque omnium regionum a terminis Lichifeldensis Episcopi, et Humbræ magni fluvii, usque ad extremos Scotiæ fines; et quicquid ex hac parte prædicti fluminis ad parochiam Eboracensis Ecclesiæ jure competit, Cantuariensis Metropolitanus Eboracensi Archiepiscopo ejusque successoribus inperpetuum obtinere concessit, &c. [W., I. 325: also from W. Malm., G. P. A., lib. I., in W., IV. 786; see the entire record below in its place.] [FOTHADH'S ALLEGED PROFESSION TO ARCHBISHOP THOMAS OF YORK.] a The one shadow of pretence for York primacy over Scotland, was the provision of Gregory the Great in his letter to S. Augustin,—that after Augustin's death there should be two primates, respectively at London and at York, each with twelve suffragans,-coupled with his assignment of all the British Bishops, which would have been meant to include the whole island, Scotland and all, to the jurisdiction of Augustin, and so onwards, in their due shares, to his two successors that were to be. The compact above made is the first hint of the actual putting forward of such a claim. The absence of a metropolitan and of diocesan organization in Scotland at the time, rendered it more plausible and more feasible; especially when circumstances tended to sever Scotland from Irish influence and to lead it to look up to the Anglo-Norman Church. And the existence of the Saxon dioceses, that once included nearly all Scotland south of Forth and Clyde, with Trumwini's brief episcopate over Picts, and Wilfrid's claim (at Rome) to represent among others the Pictish Church, helped to lend it some shred of apparently historical foundation. A.D. 1072 × 1093. Fothadh Bishop of the Scots said to have professed subjection to the See of York. STUBBS, Actt. Pontiff. Ebor.-Ad hunc Thomama consilio et imperio Regis Scottorum Malcholmi et Reginæ Margaretæ venit Foderoch Episcopus Sancti Andree de Scotia, et transgressionem suam confitens, eo quod a Scottis ordinatus fuerat cum ab Eboracensi metropolitano jure consecrari debuerit, professionem ipsi Archiepiscopo Thomæ suisque successoribus fecit, scriptamque legit et tradidit, quæ sic incipit-Ego Foderoch Scottorum Episcopus in sede Sancti Andree Apostoli, &c. Ipse etiam Episcopus Federoch jubente eodem Archiepiscopo Thoma in Eboraco ecclesias dedicavit. [Twysd. 1709: also verbatim in Bodl. MS. Digby 140, a 13th century MS., but ending with Archbishop Thurstin, and therefore probably written originally in the early part of the 12th.] a Thomas I., A.D. 1070-1100. Fothadh was Bishop A.D. 1059-1093. And Malcolm Canmore was King A.D. 1058-1093, and married Margaret probably A. D. 1070. Fothadh's alleged profession therefore falls necessarily between A.D. 1070 and 1093. But the compact of A.D. 1072 probably suggested, and preceded, any efforts of Archbishop Thomas to obtain rule over the Scottish Church. That Thomas did make such efforts seems implied in King Alexander's words to Ralph of Canterbury that Lanfranc (the Canterbury claim being admitted by Alexander when he wrote the letter) "ad tempus Thomæ Eboraci Archiepiscopi illud relaxaverat." And Fothadh may have been induced by Queen Margaret to make some kind of concession to York. But the authority for the story is, in this particular case, that of a partizan. A.D. 1073, July x Nov. Pope Gregory VII. to Lanfranc Archbishop of Canterbury. (Extract.) ...... *** Tuam vero fraternitatem admonemus, quatinus inter omnia et præ omnibus nefas quod de Scotis audivimus, videlicet quod plerique proprias uxores non solum deserunt sed etiam vendunt, omnibus modis prohibere contendat: ad hæc enim Apostolica te auctoritate fultum esse volumus, ut non solum in Scotis hoc scelus, sed etiam in aliis, si quos in Anglorum insula tales esse cognoveris, A.D. 1073 × 1100. Melrose and Jedburgh still subject to Durham ecclesiastically, although politically subject to Malcolm III. of Scotland and his successors. SIM. DUNELM., Hist. Dun., III. 22.-Sed cum Regi Scottorum Malcolmo, ad quem locus iste [Mailrosense monasterium] pertinebat, eorum (Aldwini scilicet et Turgoti b) ibi conversatio innotuisset, graves ab illo injurias pertulerunt et persecutiones, pro eo quod, Evangelicum præceptum servantes, jurare illi fidelitatem noluerunt. [p. 45, Twysd.] ID., Hist. Contin., in an. 1072.- Eadulfus cognomento Rus, qui postea ducem se exhibuit eorum qui Walcherum Episcopum occiderunt, ipseque dicitur sua illum interfecisse manu: sed mox et ipse, a femina occisus, sepultus est in ecclesia apud Geddewerde: sed post a Turgoto, quondam Priore Dunelmensis Ecclesiæ et archidiacono, talis inde spurcitia projecta. [I. 91, ed. Hinde.] a Burned by Kenneth of Scotland A.D. 850 C (Skene, Chron. 299): still belonging to Lindisfarne A.D. 854 (Sim. Dun., Hist. Recapit., I. 68, Hinde), as did also at the same time Jedburgh, and as far north as Edinburgh (Id., ib.) and similarly A.D. 875, since the relics of S. Cuthbert rested there among other places (Orig. Paroch. Scotl., I. 280): still belonging to S. Cuthbert and Durham down to about A.D. 1100, as above, but nearly destroyed ("a solitude," see next note), and dependent upon Durham or the subordinate Coldingham Priory until King David obtained it, about A.D. 1126 × 1136, in exchange for Berwick (Charter in Raine's North Durham, Append. no. XVIII., and so also Fordun). Successively Priors of Durham, but at this time in retirement at Melrose ("once a monastery, now a solitude," Sim. Dun., as above). Aldwin came to Northumbria A.D. 1073 (Sim. Dun., Hist. Dun. Eccl., IV. 3), went to Melrose a little later, then to Wearmouth, and in A.D. 1083 to Durham. It looks as if this piece of discipline had been exercised by Turgot whilst he was Prior of Durham, and if so, A.D. 1088 x 1108: but since the Bishops of Glasgow claimed Teviotdale from about A.D. 1100, it was probably before that year. See above, pp. 12, 15. VOL. II. M |