cal authorities insisted was that the parish church, or motherchurch (matrix ecclesia), as it was styled, should not suffer.

Early in the thirteenth century Simon of Garentully desired a chapel at his manor of Cremond, in the parish of Inverury, the church of which was appropriate of Lindores. The abbot and the convent consent on the conditions that it was to be used only by the members of his private family, who were nevertheless to attend the mother-church on the principal feasts, that the tenants were, more debito, to continue to attend the parish church, and that all the 'obventions' coming to the chapel were to be paid in full to the parish church. Simon, his heirs, and his chaplains were to do fealty to the parish church, and, as 'recognition,' Simon and his heirs engaged to give yearly to the parish church two pounds of wax (No. LVIII.).

About the same time Sir Bartholomew Fleming (Flandrensis) sought permission for a chapel at Weredors (Wardhouse), in the parish of Insch (Inchemabanin). In consideration he granted certain lands and a right of commonage to the church of St. Drostan at Insch and the 'rectors' of the same,1 and further undertook that that church should suffer no loss (No. LIX.).

William of Brechin, grandson of Earl David, had a chapel in his castle at Lindores, situated apparently on the north of the loch. He obtained leave for the celebration of divine service in the chapel on condition that the chaplain should render canonical obedience to the mother-church of Abdie, and pay over to it all the oblations made in the chapel. The ' recognition of the mother-church was the yearly gift of a pound of incense (No. LXII.).2

1 The gift was not to the Vicar of Insch, but to the convent of Lindores, which was rector of the parish.

2 Recognitions' in ecclesiastical charters are ordinarily trifling payments, resembling 'blench-duties' in the case of feudal holdings, serving as acknowledg ments of subjection.

3

The case of the chapel of Dundemore (Dunmore) in the same parish of Lindores, or Abdie, is somewhat different. It seems to have existed as a chapel of Lindores as early, at least, as 1198.1 It was not, apparently, a private chapel, but was for the convenience of the parishioners in its neighbourhood; but it would seem that the services there had been discontinued by the monks, and the matter was brought by Sir Henry de Dundemor2 to the notice of the Bishop of St. Andrews, David de Bernham, whose pontifical offices form the solitary liturgical relic of Scotland in the thirteenth century. The bishop heard the cause in his synod at Perth in 1248, and pronounced his decision. The monks were to pay yearly to Sir Henry twenty-five shillings for the maintenance of a chaplain, and to provide in the first instance a chalice, and the necessary books and vestments. Afterwards the ornamenta of the chapel were to be kept up at the cost of Sir Henry. As usual, it was stipulated that all the oblations of the chapel should go to the mother-church. And all the parishioners at Dundemore, with the exception of the household, were to attend the mother-church at Christmas, Easter, and the feast of St. Andrew.

There is an interesting memorandum (No. LXIV.) of the ornamenta of the chapel of Dundemore supplied according to agreement by the convent. They were a silver chalice, a full vestment, and a missal,5

1 Indeed it would seem that there was more than one chapel in that district of the parish at that date,-'capellas de Dundemore,' p. 108.

2 Several notices of the family of Dundemore will be found in Laing's Lindores Abbey, pp. 434-6.

3 Scotland has not the honour of possessing the precious manuscript, which is deposited in the Bibliothèque Nationale in Paris (No. 138 fonds du Supplément, Latin). It was printed at the Pitsligo Press, and published in 1885 under the editorship of Mr. Christopher Wordsworth.

The term vestimentum plenarium is commonly used to denote not only a chasuble, but all the other necessary parts of the celebrant's official dress, such as amice, stole, maniple, etc.

5 The description of this book will be of interest to students of liturgical bibliography. It contained the Psalter, the Hymnary, the Legenda, the Antiphonary, the Grail, and the whole service of the whole year. Through the

It would seem that in the thirteenth century there was a considerable growth of the fashion of having private chapels in the castles and manors of the nobles and lesser barons. It was naturally looked on with dislike by the parochial clergy; and the matter was thought worthy of being made the subject of synodical legislation. In the statute, 'De capellis non construendis,' in the body of Scottish canons enacted in the thirteenth century, it was laid down that no chapel or oratory should be built without the consent of the diocesan, and in those which had already been built divine service should not be celebrated without a like consent and authority. To this a little later an addition was made to the effect that, inasmuch as the foregoing statute was in many places not fully observed, the bishops should, each in his own diocese, carefully inquire by what right and by whose authority such chapels had been built; and, if they were dissatisfied as to the results of their inquiries, the chapels were to be suspended. And it is further provided expressly that by whatever authority

chapel had been built it was of obligation that the motherchurch should suffer no loss. If there was a special privilege alleged in any case it should be exhibited to the satisfaction of the Ordinary. Otherwise those offending should be suspended ipso jure.1 The practice of having private chapels in the houses of the great continued to grow; and as late as 1521 John Major,2 an unprejudiced witness, tells us that

kindness of Dr. Swete, Regius Professor of Divinity at Cambridge, and Canon Christopher Wordsworth, the editor is able to state that missals of the type above described occasionally, but rarely, occur. The Dean of Sarum in 1224 found on one of his visitations Missale vetus inordinate compositum continens psalterium et ympnarium: collectarium cum notula et cum tropario.'-Register of St. Osmund (Rolls Series), i. 314. The 'missal' given to the chapel at Dundemore is so described as to suggest that possibly it may have contained the whole breviary as well as the service of the Mass.

1 Statuta Ecclesiae Scoticanae, vol. ii. p. 11, and the notes p. 258, where Joseph Robertson, with his usual wealth of erudition amply illustrates the text. The vast extent of some of the Scottish parishes was, in certain cases, a reasonable ground for the erection of chapels for the general use of the parishioners.

2 Hist. Maj. Brit., lib. i. cap. 6, p. 20, edit. 1740.

every little laird (infimus quisque dominus) kept one chaplain, and sometimes more, according to his means. He contrasts, very unfavourably to his own country in this respect, the condition of England and its numerous and comparatively small parishes with the parochial arrangements of Scotland, and points out how in many cases parishioners in remote districts were dependent on private chapels for the hearing of divine service.

From the first the Abbey of Lindores had been specially protected by bulls from Rome1 against the erection of places of worship within the parishes appropriated, unless with the consent of the convent and the diocesan, salvis privilegiis Romanorum Pontificum. Here, as in so many other matters of administration, the Pope claimed the power of granting leave, though it was refused by others having ordinary authority. And it is perhaps to this right that reference is made in the statute of the Scottish Council cited above where it speaks of the exhibition to the bishop of an alleged 'special privilege.' In England certainly it was not uncommon to obtain from Rome the authority for the erection of a private chapel. In the petitions to the Pope for this privilege distance from the parish church is commonly pleaded; or sometimes the badness or dangerous character of the road; and it is commonly promised that there shall be no loss to the parish church.2 Opposition from parish churches was so sure to be expected that even the colleges of Oxford, when petitioning for permission to have a chapel, sometimes stipulated that the rights of the parish church would be respected.3

1 See Nos. XCIII., XCIV.

2 Reference to the volume of 'Petitions' in the Calendar of Papal Registers will supply many illustrations. One must here suffice. William de Clinton, Earl of Huntingdon, petitions (1350) for a chapel because his manor of Maystoke is on the edge of the parish, the road to the church lying through more than a league of wood, and often flooded in winter (p. 192).

3 For example, Balliol and Queen's.-Calendar of Papal Registers (Petitions 1.) pp. 479, 489.

The general usage in Scotland with respect to the erection of private chapels may be illustrated by a few examples from sources other than the Chartulary of Lindores. In 1243, with the consent of Bishop David de Bernham and of the prior and convent of St. Andrews, Alexander of Stirling founded a chantry in his chapel of Laurenston in the parish of Egglisgrig (St. Cyrus) which belonged to the convent: he pledging himself that he would bear all the expenses; that all the oblations and obventions coming to the chapel should be paid in full to the mother-church; and that, in recognition of subjection,' he and his heirs would pay a pound of wax annually. The chaplain before he celebrated there was to take an oath of fealty to the mother-church; and any failure to fulfil the obligations set forth was to be followed by the cessation of the celebration of divine service in the chapel.1 Sometimes the right to have a private chapel was practically bought for a grant of land, or an annual payment, oblations, and obventions at the chapel going, as in other cases, to the parish church. Of such an arrangement we have examples in Bernard Fraser's chapel of Drem in the parish of Haddington, and in the private chapel at Ochiltree in the parish of Linlithgow.2

EXEMPTIONS OF THE LANDS OF RELIGIOUS HOUSES FROM

MILITARY SERVICE

Students of the ecclesiastical records of the Church of England in the medieval period when they turn to the corresponding Scottish records must be struck by the generally prevailing advantages of the form of land-tenure in the Scottish Church. While the church-lands of England were very largely held by military tenure, indistinguishable from that of fiefs held by secular persons, such cases were in Scotland rare and exceptional. Almost universally when land was

1 Reg. Prior. S. Andr., p. 280.

2 Ibid., pp. 321, 322.