Walter Scott - The Monastery

Of this charter, respecting the pittance of 100_l_ assigned to furnish the monks of Melrose with a daily mess of boiled rice, almonds, or other pulse, to mend their commons, the antiquarian reader will be pleased, doubtless, to see the original.

CARTA REGIS ROBERTI I. ABBATI ET CONVENTUI DE MELROSS.

Carta de Pitancia Centum Librarum.

Robertus Dei gracia Rex Scottorum omnibus probis hominibus tocius terre sue Salutem. Sciatis nos pro salute anime nostre et pro salute animarum antecessorum et suocessorum nostrorum Regum Scocie Dedisse Concessisse et hac presenti Carta nostra confirmasse Deo et Beate Marie virgini et Religiosis viris Abbati et Conventui de Melross et eorum successoribus in perpetuum Centum Libras Sterlingorum Annui Redditus singulis annis percipiendas de firmis nostris Burgi Berwici super. Twedam ad terminos Pentecostis et Sancti Martini in hyeme pro equali portione vel de nova Custuma nostra Burgi predicti si firme nostre predicte ad dictam summam pecunie sufficere non poterunt vel de nova Custuma nostra Burgorum nostrorum de Edenburg et de Hadington Si firme nostre et Custuma nostra ville Berwici aliquo casu contingente ad hoc forte non sufficiant. Ita quod dicta summa pecunie Centum Librarum eis annuatim integre et absque contradictione aliqua plenarie persolvatur pre cunctis aliis quibuscunque assignacionibus per nos factis seu faciendis ad inveniendum in perpetunm singulis diebus cuilibet monacho monasterii predicti comedenti in Refectorio unum sufficiens ferculum risarum factarum cum lacte, amigdalarum vel pisarum sive aliorum ciborum consimilis condicionis inventornm in patria et illud ferculum ferculum Regis vocabitur in eternum. Et si aliquis monachus ex aliqua causa honesta de dicto ferculo comedere noluerit vel refici non poterit non minus attamen sibi de dicto ferculo ministretur et ad portam pro pauperibus deportetur. Nec volumus quod occasione ferculi nostri predicti prandium dicti Conventus de quo antiquitus communiter eis deserviri sive ministrari solebat in aliquo pejoretur seu diminuatur. Volum us insuper et ordinamus quod Abbas ejusdem monasterii qui pro tempore fuerit de cousensu saniorum de Conventu specialiter constituat unum monachum providum et discretum ad recipiendum ordinandum et expendendum totam summam pecunie memorate pro utilitate conventus secundum votum et intencionem mentis nostre superius annotatum et ad reddendum fidele compotum coram Abbate et Maioribus de Conventu singulis annis de pecunia sic recepta. Et volumus quod dicti religiosi teneantur annuatim in perpetuum pro predicta donacione nostra ad perpetuam nostri memoriam vestire quindecim pauperes ad festum Sancti Martini in hieme et eosdem cibare eodem die liberando eorum cuilibet quatuor ulnas panni grossi et lati vel sex ulnas panni stricti et eorum cuilibet unum novum par sotularium de ordine suo. Et si dicti religiosi in premissis vel aliquo premissorum aliquo anno defecerint volumus quod illud quod minus perimpletum fuerit dupplicetur diebus magis necessariis per visum capitalis forestarii nostri de Selkirk, qui pro tempore fuerit. Et quod dicta dupplicatio fiat ante natale domini proximo sequens festum Sancti Martini predictum. In cujus rei testimonium presenti Carte nostre sigillum nostrum precipimus apponi. Testibus venerabilibus in Christo patribus Willielmo, Johanne, Willielmo et David Sancti Andree, Glasguensis, Dunkeldensis et Moraviensis ecclesiarum dei gracia episcopis Bernardo Abbate de Abirbrothock Cancellario, Duncano, Malisio, et Hugone de Fyf de Strathin et de Ross, Comitibus Waltero Senescallo Scocie, Jacobo domini de Duglas et Alexandro Fraser Camerario nostro Socie militibus. Apud Abirbrothock, decimo die Januarij. Anno Regni nostri vicesimo.

Spur-whang —Spur-leather.

It is scarcely necessary to say, that in Melrose, the prototype of Kennaquhair, no such oak ever existed.

The late excellent and laborious antiquary, Mr. George Chalmers, has rebuked the vaunt of the House of Douglas, or rather of Hume of Godscroft, their historian, but with less than his wonted accuracy. In the first volume of his Caledonia, he quotes the passage in Godscroft for the purpose of confuting it.

The historian (of the Douglasses) cries out, "We do not know them in the fountain, but in the stream; not in the root, but in the stem; for we know not which is the mean man that did rise above the vulgar." This assumption Mr. Chalmers conceives ill-timed, and alleges, that if the historian had attended more to research than to declamation, he might easily have seen the first mean man of this renowned family. This he alleges to have been one Theobaldus Flammaticus, or Theobald the Fleming, to whom Arnold, Abbot of Kelso, between the year 1147 and 1160, granted certain lands on Douglas water, by a deed which Mr. Chalmers conceives to be the first link of the chain of title-deeds to Douglasdale. Hence, he says, the family must renounce their family domain, or acknowledge this obscure Fleming as their ancestor. Theobald the Fleming, it is acknowledged, did not himself assume the name of Douglas; "but," says the antiquary, "his son William, who inherited his estate, called himself, and was named by others, De Duglas;" and he refers to the deeds in which he is so designed. Mr. Chalmers' full argument may be found in the first volume of his Caledonia, p. 579.

This proposition is one which a Scotsman will admit unwillingly, and only upon undeniable testimony: and as it is liable to strong grounds of challenge, the present author, with all the respect to Mr. Chalmers which his zealous and effectual researches merit, is not unwilling to take this opportunity to state some plausible grounds for doubting that Theobaldus Flammaticus was either the father of the first William de Douglas, or in the slightest degree connected with the Douglas family.

It must first be observed, that there is no reason whatever for concluding Theobaldus Flammaticus to be the father of William de Douglas, except that they both held lands upon the small river of Douglas; and that there are two strong presumptions to the contrary. For, first, the father being named Fleming, there seems no good reason why the son should have assumed a different designation: secondly, there does not occur a single instance of the name of Theobald during the long line of the Douglas pedigree, an omission very unlikely to take place had the original father of the race been so called. These are secondary considerations indeed; but they are important, in so far as they exclude any support of Mr. Chalmers' system, except from the point which he has rather assumed than proved, namely, that the lands granted to Theobald the Fleming were the same which were granted to William de Douglas, and which constituted the original domain of which we find this powerful family lords.

Now, it happens, singularly enough, that the lands granted by the Abbot of Kelso to Theobaldus Flammaticus are not the same of which William de Douglas was in possession. Nay, it would appear, from comparing the charter granted to Theobaldus Flammaticus, that, though situated on the water of Douglas, they never made a part of the barony of that name, and therefore cannot be the same with those held by William de Douglas in the succeeding generation. But if William de Douglas did not succeed Theobaldus Flammaticus, there is no more reason for holding these two persons to be father and son than if they had lived in different provinces; and we are still as far from having discovered the first mean man of the Douglas family as Hume of Godscroft was in the 16th century. We leave the question to antiquaries and genealogists.

To atone to the memory of the learned and indefatigable Chalmers for having ventured to impeach his genealogical proposition concerning the descent of the Douglasses, we are bound to render him our grateful thanks for the felicitous light which he has thrown on that of the House of Stewart, still more important to Scottish history.