conquest.”
The main fact is that out of these and similar dim transactions arose the claims of Edward I. to the over-lordship of Scotland—claims that were urged by Queen Elizabeth’s minister, Cecil, in 1568, and were boldly denied by Maitland of Lethington. From these misty pretensions came the centuries of war that made the hardy character of the folk of Scotland. {10}
THE SCOTTISH ACQUISITION OF LOTHIAN.
We cannot pretend within our scope to follow chronologically “the fightings and flockings of kites and crows,” in “a wolf-age, a war-age,” when the Northmen from all Scandinavian lands, and the Danes, who had acquired much of Ireland, were flying at the throat of England and hanging on the flanks of Scotland; while the Britons of Strathclyde struck in, and the Scottish kings again and again raided or sought to occupy the fertile region of Lothian between Forth and Tweed. If the dynasty of MacAlpin could win rich Lothian, with its English-speaking folk, they were “made men,” they held the granary of the North. By degrees and by methods not clearly defined they did win the Castle of the Maidens, the acropolis of Dunedin, Edinburgh; and fifty years later, in some way, apparently by the sword, at the battle of Carham (1018), in which a Scottish king of Cumberland fought by his side, Malcolm II. took possession of Lothian, the whole south-east region, by this time entirely anglified, and this was the greatest step in the making of Scotland. The Celtic dynasty now held the most fertile district between Forth and Tweed, a district already English in blood and speech, the centre and focus of the English civilisation accepted by the Celtic kings. Under this Malcolm, too, his grandson, Duncan, became ruler of Strathclyde—that is, practically, of Cumberland.
Malcolm is said to have been murdered at haunted Glamis, in Forfarshire, in 1034; the room where he died is pointed out by legend in the ancient castle. His rightful heir, by the strange system of the Scots, should have been, not his own grandson, Duncan, but the grandson of Kenneth III. The rule was that the crown went alternately to a descendant of the House of Constantine (863–877), son of Kenneth MacAlpine, and to a descendant of Constantine’s brother, Aodh (877–888). These alternations went on till the crowning of Malcolm II. (1005–1034), and then ceased, for Malcolm II. had slain the unnamed male heir of the House of Aodh, a son of Boedhe, in order to open the succession to his own grandson, “the gracious Duncan.” Boedhe had left a daughter, Gruach; she had by the Mormaor, or under-king of the province of Murray, a son, Lulach. On the death of the Mormaor she married Macbeth, and when Macbeth slew Duncan (1040), he was removing a usurper—as he understood it—and he ruled in the name of his stepson, Lulach. The power of Duncan had been weakened by repeated defeats at the hands of the Northmen under Thorfinn. In 1057 Macbeth was slain in battle at Lumphanan, in Aberdeenshire, and Malcolm Canmore, son of Duncan, after returning from England, whither he had fled from Macbeth, succeeded to the throne. But he and his descendants for long were opposed by the House of Murray, descendants of Lulach, who himself had died in 1058.
The world will always believe Shakespeare’s version of these events, and suppose the gracious Duncan to have been a venerable old man, and Macbeth an ambitious Thane, with a bloodthirsty wife, he himself being urged on by the predictions of witches. He was, in fact, Mormaor of Murray, and upheld the claims of his stepson Lulach, who was son of a daughter of the wrongfully extruded House of Aodh.
Malcolm Canmore, Duncan’s grandson, on the other hand, represented the European custom of direct lineal succession against the ancient Scots’ mode.
CHAPTER IV. MALCOLM CANMORE—NORMAN CONQUEST.
The reign of Malcolm Canmore (1057–1093) brought Scotland into closer connection with western Europe and western Christianity. The Norman Conquest (1066) increased the tendency of the English-speaking people of Lothian to acquiesce in the rule of a Celtic king, rather than in that of the adventurers who followed William of Normandy. Norman operations did not at first reach Cumberland, which Malcolm held; and, on the death of his Norse wife, the widow of Duncan’s foe, Thorfinn (she left a son, Duncan), Malcolm allied himself with the English Royal House by marrying Margaret, sister of Eadgar Ætheling, then engaged in the hopeless effort to rescue northern England from the Normans. The dates are confused: Malcolm may have won the beautiful sister of Edgar, rightful king of England, in 1068, or at the time (1070) of his raid, said to have been of savage ferocity, into Northumberland, and his yet more cruel reprisals for Gospatric’s harrying of Cumberland. In either case, St. Margaret’s biographer, who had lived at her Court, whether or not he was her Confessor, Turgot, represents the Saint as subduing the savagery of Malcolm, who passed wakeful nights in weeping for his sins. A lover of books, which Malcolm could not read, an expert in “the delicate, and gracious, and bright works of women,” Margaret brought her own gentleness and courtesy among a rude people, built the abbey church of Dunfermline, and presented the churches with many beautiful golden reliquaries and fine sacramental plate.
In 1072, to avenge a raid of Malcolm (1070), the Conqueror, with an army and a fleet, came to Abernethy on Tay, where Malcolm, in exchange for English manors, “became his man” for them, and handed over his son Duncan as a hostage for peace. The English view is that Malcolm became William’s “man for all that he had”—or for all south of Tay.
After various raidings of northern England, and after the death of the Conqueror, Malcolm renewed, in Lothian, the treaty of Abernethy, being secured in his twelve English manors (1091). William Rufus then took and fortified Carlisle, seized part of Malcolm’s lands in Cumberland, and summoned him to Gloucester, where the two Kings, after all, quarrelled and did not meet. No sooner had Malcolm returned home than he led an army into Northumberland, where he was defeated and slain, near Alnwick (Nov. 13, 1093). His son Edward fell with him, and his wife, St. Margaret, died in Edinburgh Castle: her body, under cloud of night, was carried through the host of rebel Celts and buried at Dunfermline.
Margaret, a beautiful and saintly Englishwoman, had been the ruling spirit of the reign in domestic and ecclesiastical affairs. She had civilised the Court, in matters of costume at least; she had read books to the devoted Malcolm, who could not read; and he had been her interpreter in her discussions with the Celtic-speaking clergy, whose ideas of ritual differed from her own. The famous Culdees, originally ascetic hermits, had before this day united in groups living under canonical rules, and, according to English observers, had ceased to be bachelors. Masses are said to have been celebrated by them in some “barbarous rite”; Saturday was Sabbath; on Sunday men worked. Lent began, not on Ash Wednesday, but on the Monday following. We have no clearer account of the Culdee peculiarities that St. Margaret reformed. The hereditary tenure of benefices by lay protectors she did not reform, but she restored the ruined cells of Iona, and established hospitia for pilgrims. She was decidedly unpopular with her Celtic subjects, who now made a struggle against English influences.
In the year of her death died Fothadh, the last Celtic bishop of St. Andrews, and the Celtic clergy were gradually superseded and replaced by monks of English name, English speech, and English ideas—or rather the ideas of western Europe. Scotland, under Margaret’s influence, became more Catholic; the celibacy of the clergy was more strictly enforced (it had almost lapsed), but it will be observed throughout that, of all western Europe, Scotland was least overawed by Rome. Yet for centuries the Scottish Church was, in a peculiar degree, “the daughter of Rome,” for not till about 1470 had she a Metropolitan, the Archbishop of St. Andrews.
On the deaths, in one year, of Malcolm, Margaret, and Fothadh, the last Celtic bishop of St. Andrews, the see for many years was vacant or merely filled by transient bishops. York and Canterbury were at feud for their superiority over the Scottish Church; and the other
