In Byways of Scottish History

by Louis A. Barbé

Hwb, Haldane, and Hyngare Off Denmark this tyme cummyn ware In Scotland wyth gret multitude, And wyth thare powere it oure-yhude (over-ran). In hethynes all levyd thai; And in dispyte off Crystyn fay In to the land thai slwe mony, And put to dede by martyry. And upon Haly Thurysday Saynt Adriane thai slwe in May Wyth mony off hys cumpany; In to that haly Ile thai ly."[207]

It may be incidentally mentioned that another saint, Mungo, the patron of Glasgow, is slightly and indirectly connected with the May. According to legend, St. Thenaw's father ordered her to be stoned and cast in a chariot from the top of Taprain Law, in punishment of her supposed sin. Having been miraculously preserved from destruction, she was then accused of witchcraft, and the father was urged by his heathen subjects to expose her in a boat made of twigs and pitch and covered with leather. In this coracle she was carried out to the Ile of May, whence, attended by a company of fishes, she was wafted to Culross, where she gave birth to St. Mungo.[208] There may not impossibly be some connection between this legend and the efficacity subsequently attributed to pilgrimages to the May when performed by women; and it is said to be from St. Thenaw that various spots in the island—the Lady's Well, the Lady's Bed, the Maiden Rocks, and the Maiden's Hair—are called.

It is usually stated that the monastery to which the Breviary of Aberdeen makes reference was founded by King David, and that he bestowed it upon the monks of Reading, in England, as a "cell", or dependency of their great abbey. But, as Dugdale points out, there is no actual proof of this in that monarch's charters. By the first of them he merely gives to the Church of May, and to the Prior and monks of the same place, a certain toft in Berwick in perpetual alms for the sake of his soul and the souls of his ancestors and successors; and by the second he enlarges his donation by gifts in Balegallin and other places, to hold, indeed, of him and of his heirs, but without any indication that he was the founder. At the same time, it must be admitted that the silence of the charters is no convincing proof of the contrary.

King William, grandson of David, confirmed to God and the Church of All Saints of May, and to William, the Prior, and to his successors, brethren of the Cluniac order, in free and perpetual alms, the donations made by his grandfather David, of pious memory, and by his predecessor and brother, King Malcolm. The contribution of the latter sovereign to these benefactions appears to have been the grant of a toll of five marks by the year from ships arriving at Perth. King William also enjoins all persons fishing round the Island of May to pay their due tithes to God and the aforesaid church without reserve. He also commands that no one shall unjustly detain from them the tithes to which they were entitled in the time of King David, on pain of forfeiture; nor shall anyone presume to fish in their waters, to construct buildings on the Isle of May, to dig land, or to cut grass there, without their licence. He moreover grants and confirms to them one mansion, with a toft in Dunbar, and the use of a vessel for transporting the necessaries of their household, as Earl Gospatric had granted, and King Malcolm confirmed to them. By later charters he bestows upon the Priory a grant of fourpence from all ships having four hawsers, coming to the ports of Pittenweem and Anstruther for the purpose of catching or selling fish, and also from boats with fixed helms. Of the "can" or duty collected at those ports he enjoins that the tenth penny shall be paid to the monks, but reserves the bulk for himself. He also gives them the lands of Petother, and further shows his goodwill towards them by exempting the men dwelling on their lands from military service—de exercitu et expeditione—and also from the payment of can and toll, and by extending the latter privilege to all who come to fish in their waters.[209]

It was not only to the liberality of their kings that the Monks of the May were indebted for the extensive and valuable lands which they owned on both sides of the firth. From Gospatric, the powerful Border Earl, they received a toft near his harbour of Bele. To this his successor, Patrick, Earl of Dunbar, added five acres of land near the same harbour. He also made over to them all the land "from Windydure to Kingissete, and so by the footpath coming down to Kingsburn, and from thence up by the high road which goes by the Rede Stane and by that road to Windydure, with common pasture". In addition to this he released them from the annual payment of a cow, which they had made till then for the lands which they held from him in Lambermor.[210]

Another benefactor, whose liberality is recorded in the Registry of the Priory of St. Andrews, was John Fitz-Michael. From him the monks got the lands of Mayschelis, in the Lambermor, on the south side of Calwerburne, together with an acre of meadow, and with pasture sufficient for three hundred mother sheep, thirty bearing cows, and twenty-four brood mares with their young. They were, further, to have ten sows with their brood in Fitz-Michael's pasture; and the men living on the land were allowed the privilege of taking as much peat and turf as was necessary for use in their own houses. To complete this handsome donation, it was declared free from all hosting, service, exaction, and multure.[211] The lands of Ardarie, in Fife, consisting of a carucate and a bovate, were made over to the prior and monks of May by William of Beaueyr, in perpetual alms, for the salvation of Countess Ada, of Malcolm the King, her son, and of William, the reigning sovereign. The island community was also to have the reversion of two bovates which William had given in dowry to his wife, and of one bovate which he had granted in life tenure to his sergeant, Ralph.[212] From Eggou Ruffus the monks received some land adjoining his own property of Lingoch; whilst Alexander Cumyn, Earl of Buchan, made a yearly donation of a stone of wax, or forty shillings, to be received at Rossy, at the fair of St. Andrew. Finally, a part of the Moor of Barewe, extending westwards from the foot of the hill of Whitelawe, was gifted to the priory by Gilbert of Saint Martin.[213]

But, besides the records which thus testify to the esteem in which the Monks of May were held, and to the substantial marks of favour granted them by munificent patrons, there also exist documents which tell of less friendly relations between them and other landowners on the mainland, and of protracted litigation with rival claimants. Thus, an agreement arrived at in the year 1260, between the community on the one side and Sir John de Dundemore on the other, with regard to the ownership of the lands of Turbrech, in Fife, refers to the "many altercations" to which the question had given rise, and sets forth the terms of settlement arrived at by the contending parties. Sir John was to make over to the monks the contested property, in "free and perpetual alms, for the weal of his soul and the souls of his predecessors and of his successors". In return for this substantial concession, the Prior and Brethren undertook to grant him and his heirs in perpetuity a monk to perform divine service for them in the Chapel of the Blessed Virgin Mary. In addition to this, they bound themselves to pay him, at their own option, either half a mark of silver yearly, or sixty "mulwelli"—probably haddock. If they chose to make payment in kind, the fish were to be supplied in two instalments—thirty at Whitsuntide and thirty at Martinmas. They further granted him and his heirs a glass lamp in the church of Ceres, with two gallons of oil, or twelve pence, yearly, for feeding it. The Lairds of Dundemore do not appear to have been altogether satisfied with the terms of a compromise which, so far as material interests were concerned, was obviously one-sided. As a protest against the total alienation of the lands of Turbrech, Henry de Dundemore demanded that the Prior of the May should swear fealty to him on account of them. The claim, which nothing in the charter formerly granted by Sir John seems to have justified, was resisted, whereupon Henry, compensating himself in a high-handed and tangible manner, distrained a horse belonging to the monks. The matter was referred to William, Bishop of St. Andrews. His decision is contained in a document dated in Cupar, on the first Monday after the Purification of the Blessed Virgin, in the year of the Lord 1285. It is wholly adverse to the layman, whom it orders to restore the horse, within eight days, to its rightful owners.[214]

II

In the year 1242 we find the House of May appealing to the Court of the Archdeaconry of Lothian against the encroachment of an ecclesiastic. The case for the monks was that Adam Black, of Dunbar, had bequeathed to them a house and croft, together with two "perticates" of arable land, but that, at his death, the property in question had been occupied and unjustly detained by Patrick, Chaplain of Dunbar. When the matter came before the authorities, Patrick could not deny the justice of the claim put forward. That he himself was not without some justification for the course he had taken is suggested by the decision of the Court. It was that he should remain in possession of the house and grounds, but should make to the Priory a payment of three shillings a year for them. This settlement was made by William Mortimer as representing the Bishop of St. Andrews, and by Baldred, Dean of Lothian, within the parish church of Haddington, in presence of the incumbent and of the vicar of North Berwick.[215]

When David I conveyed the Priory of May to the Monks of Reading, he also granted them the lands of Rindalgros, in Perthshire, where another cell for monks was erected, subject to the House of May. Here, too, questions of property and privilege brought the monks into conflict with their neighbours. Thus, between them and Duncan of Inchesiryth a dispute arose with regard to their respective fishing rights. The matter was so adjusted that both parties should be entitled to cast their nets in the contested waters, as it might suit them, and with no further restriction than the common use of the country.[216]