Royal Edinburgh: Her Saints, Kings, Prophets and Poets

QUEEN MARGARET'S CHAPEL, EDINBURGH CASTLE.

PART I
MARGARET OF SCOTLAND, ATHELING—QUEEN AND SAINT

It is strange yet scarcely difficult to the imagination to realise the first embodiment of what is now Edinburgh in the far distance of the early ages. Neither Pict nor Scot has left any record of what was going on so far south in the days when the king's daughters, primitive princesses with their rude surroundings, were placed for safety in the castrum puellarum, the maiden castle, a title in after days proudly (but perhaps not very justly) adapted to the supposed invulnerability of the fortress perched upon its rock. Very nearly invulnerable, however, it must have been in the days before artillery; too much so at least for one shut-up princess, who complained of her lofty prison as a place without verdure. If we may believe, notwithstanding the protest of that much-deceived antiquary the Laird of Monkbarns, that these fair and forlorn ladies were the first royal inhabitants of the Castle of Edinburgh, we may imagine that they watched from their battlements more wistfully than fearfully, over all the wide plain, what dust might rise or spears might gleam, or whether any galley might be visible of reiver or rescuer from the north. A little collection of huts or rude forts here and there would be all that broke the sweeping line of Lothian to the east or west, and all that width of landscape would lie under the eyes of the watchers, giving long notice of the approach of any enemies. "Out over the Forth I look to the north," the maidens might sing, looking across to Dunfermline, where already there was some royal state, or towards the faint lines of mountains in the distance, over the soft swelling heights of the Lomonds. No doubt Edinburgh, Edwinesburgh, or whatever the antiquaries imagine it to have been, must have been sadly dull if safe, suspended high upon the rock, nearer heaven than earth. It is curious to hear that it was "without verdure"; but perhaps the young ladies took no account of the trees that clothed the precipices below them, or the greenness that edged the Nor' Loch deep at their feet, but sighed for the gardens and luxuriance of Dunfermline, where all was green about their windows and the winding pathways of the dell of Pittendreich would be pleasant to wander in. This first romantic aspect of the Castle of Edinburgh is, however, merely traditional, and the first real and authentic appearance of the old fortress and city in history is in the record, at once a sacred legend and a valuable historical chronicle, of the life of Margaret the Atheling, the first of several Queen Margarets, the woman saint and blessed patroness of Scotland, who has bequeathed not only many benefits and foundations of after good to her adopted country, but her name—perhaps among Scotswomen still the most common of all Christian names.

No more moving and delightful story was ever written or invented than the history of this saint and Queen. She was the daughter of Edward, called the Outlaw, and of his wife a princess of Hungary, of the race which afterwards produced St. Elizabeth: and the sister of Edgar Atheling, the feeble but rightful heir of the Saxon line, and consequently of the English throne. The family, however, was more foreign than English, having been brought up at the Court of their grandfather, the King of Hungary, one of the most pious and one of the richest Courts in Christendom; and it was not unnatural that when convinced of the fact that the most legitimate of aspirants had no chance against the force of William, they should prefer to return to the country of their education and birth. It was no doubt a somewhat forlorn party that set out upon this journey, for to lose a throne is seldom a misfortune accepted with equanimity, and several of the beaten and despondent Saxons had joined the royal exiles. Their voyage, however, was an unprosperous one, and after much beating about by winds and storms they were at last driven up the Firth of Forth, where their ship found shelter in the little bay at the narrowing of the Firth, which has since borne the name of St. Margaret's Hope.

Lying here in shelter from all the winds behind the protecting promontory, with perhaps already some humble shrine or hermit's cell upon Inchgarvie or Inchcolm to give them promise of Christian kindness, with the lonely rock of Edinburgh in the distance on one side, and the soft slopes of the Fife coast rising towards the King's palace at Dunfermline on the other, the travellers must have awaited with some anxiety, yet probably much hope, the notice of the barbaric people who came to the beach to stare at their weather-beaten ships, and hurried off to carry the news inland of such unwonted visitors. It is the very spot which is now disturbed and changed by the monstrous cobwebs of iron which bear the weight of the Forth Bridge and make an end for ever of the Queen's Ferry, which Margaret must have crossed so often, and by which a personage more familiar, Mr. Jonathan Oldbuck, once, as we all know, made his way to the North; but these are modern reflections such as have nothing to do with that primitive morning, fresh no doubt as to-day with sun and dew, when Malcolm's messengers came hurrying down to see what were these intruders, and what their purpose, and whether anything was to be apprehended from a visit apparently so unusual. The eager and curious emissaries had apparently no warrant to board the strangers, but gazed and wondered at the big ship and all its equipments, so unlike their own rude galleys; then hastened back again with an excited and exciting description of the greatness of the passengers on board and all their splendid array. Malcolm, cautious yet excited too, sent forth, as we are told in the Scotichronicon, "his wisest councillors" to make further inquiries. They too were astonished by the splendour of all they saw, and especially by the mien of a certain lady among these strangers, "whom, by her incomparable beauty, and the pleasantness of her jocund speech, I imagined to be the chief of the family," said the spokesman; "nor was it wonderful," adds the chronicler, "that they should believe her to be the chief who was destined to be Queen of Scotland and also heir of England." Perhaps it was the after light of these events that conveyed that high appreciation of Margaret's qualities into the story, for she must have been quite young, and it is very unlikely that in presence of her mother, and the brother whom they all considered as the King of England, a young girl, however gifted, would have taken upon her the chief place.

PILLAR IN NAVE, DUNFERMLINE ABBEY

The report he received, however, had so much effect upon King Malcolm that he went himself to visit the strangers in their ship. He was not a mere barbaric prince, to be dazzled by the sight of these great persons, but no doubt had many a lingering recollection in his mind of Siward's great house in Northumberland, where he had taken refuge after his father's murder. It is curious and bewildering to go back in that dawn of national life to familiar Shaksperian regions, and to think that this primitive King who had so much in him of the savage, along with all his love and gentleness, was the son of that gracious Duncan who addressed his hostess like a kingly gentleman though her hospitality was to be so fatal. King Malcolm came down, no doubt with such state as he could muster, to see the wandering foreign princes. He was not unlearned, but knew Latin and the English tongue, though he could not read, as we are afterwards told. He had already reigned for fourteen years, after about as long a period of exile, so that he could not now be in his first youth, although he was still unmarried. He came down with his suite to the shore amid all the stir of the inquiring country folk, gathered about to see this strange thing—the ship with its unusual equipments, and the group of noble persons in their fine clothes who were to be seen upon the deck. The Athelings were carrying back with them to Hungary all the gifts with which the Emperor, Henry III, had loaded their father when he went to England, and had jewels and vessels of gold and many fine things unknown to the Scots. And Margaret, even though not so prominent as the chroniclers say, was evidently by the consent of all a most gracious and courteous young lady, with unusual grace and vivacity of speech. The grave middle-aged King, with his recollections of a society more advanced than his own, which probably had made him long for something better than his rude courtiers could supply, would seem at once to have fallen under the spell of the wandering princess. She was such a mate as a poor Scots King, badgered by turbulent clans, could scarcely have hoped to find—rich and fair and young, and of the best blood in Christendom. Whether the wooing was as short as the record we have no means of knowing, but in the same year, 1070, Margaret was brought with great rejoicing to Dunfermline, and there married to her King, amid the general joy.

DUNFERMLINE ABBEY

The royal house at Dunfermline, according to the chronicle, was surrounded by a dense forest and guarded by immense cliffs. The latter particular, however, it is difficult to accept, for the dell in which the ruins of the mediæval palace (a building much more recent, it is needless to say, than that of Malcolm) still stand, though picturesque in its acclivities and precipices, is as far as possible from including any cliffs that could be called immense. The young Queen made a great change in the internal arrangements of what was no doubt a grim stronghold enough, soft as was the country around. Probably the absence of decoration and ornament struck her painfully, accustomed as she was to palaces of a very different kind—for almost the first thing we hear in the contemporary history written by her confessor Theodoric, afterwards a monk at Durham, is of the workshops and rooms for embroidery and all the arts which were established in Dunfermline, presumably in the palace itself under Margaret's own eye, for the beautifying of the great church which she founded there, and also no doubt for her own house. Certain women of good birth were judged worthy to share the Queen's work, and lived with her, it would seem, in a kind of seclusion, seeing only such chosen visitors as Margaret brought with her to cheer their labours, and forswearing all idle talk and frivolity. The Queen had such austerity mingled with her graciousness and such grace with her severity, says her monkish biographer, loving an antithesis, that all feared and respected her presence. "Her life was full of moderation and gentleness, her speech contained the very salt of wisdom; even her silence was full of good thoughts."

This biographer—according to the conscientious and painstaking investigations of the Bollandist Fathers, who examine in their careful way all the guarantees and traditions of the manuscript with a jealousy worthy of the most enlightened historians—is not Turgot, who is usually credited with it, but Theodoric, a monk of Durham, who must have shared with Turgot, at some period of his life, the office of spiritual director and confidant to the Queen. It is curious that both these writers should have passed from the northern Court to the community at Durham, of which Turgot was prior and Theodoric a simple brother; yet not so strange either, for Durham was largely patronised and enriched by Margaret and her husband, their kingdom at this period reaching as far south. Of Turgot's Life, which was presumably written in the vernacular, there seems nothing existing; but that of Theodoric is very full, and contains many details which set before us the life of the simple Court, with its many labours and charities: the King full of reverence and tender surprise and admiration of all his wife's perfections; the young saint herself, sweet and bright in modest gravity amid a tumultuous world little respectful of women, full of the excessive charity of the age and of her race, and of those impulses of decoration and embellishment which were slow to develop among the ruder difficulties of the north. Theodoric himself must have been more or less of an artist, for in speaking of the "golden vases" and ornaments for the altars of her new church which Margaret devised, "I myself carried out the work," he says. These must have been busy days in Malcolm's primitive palace while the workmen were busy with the great cathedral close by, the mason with his mallet, the homely sculptor with his chisel, carving those interlaced and embossed arches which still stand, worn and gray, but little injured, in the wonderful permanency of stone, in the nave of the old Abbey of Dunfermline: while the Queen's rooms opened into the hall where her ladies sat over their embroidery, among all the primitive dyes that art had caught from herbs and traditional mixtures, on one hand—and on the other into noisier workshops, where workmen with skilful delicate hammers were beating out the shining gold and silver into sacred vessels and symbols of piety. Margaret along with her stores of more vulgar wealth, and the ingots which were consecrated to the manufacture of crucifix and chalice, had brought many holy relics: and no doubt the cases and shrines in which these were enclosed afforded models for the new, over which Father Theodoric, with his monkish cape and cowl laid aside, and his shaven crown shining in the glow of the furnace, was so busy. What a pleasant stir of occupation and progress, the best and most trustworthy evidences of growing civilisation, must have arisen within the shelter of the woods which framed that centre of development and new life: the new abbey rising day by day, a white and splendid reality in the clearing among the trees; the bells, symbols of peace and pleasantness, sounding out over the half-savage country; the chants and songs of divine worship swelling upward to the skies. Margaret's royal manufactory of beautiful things, her tapestries and metal work, her adaptation of all the possibilities of ornament latent in every primitive community, with the conviction, always ennobling to art, that by these means of sacred adornment she and her assistants and coadjutors were serving and pleasing God, no doubt consoled her ardent and active spirit for the loss of many comforts and graces with which she must have been familiar. At the same time her new sphere of influence was boundless, and the means in her hand of leavening and moulding her new country almost unlimited—a thing above all others delightful to a woman, to whom the noiseless and gradual operation of influence is the chief weapon in the world.

WEST TOWER, DUNFERMLINE ABBEY

There is nothing, however, in this history more charming than the description of the relations between the royal pair. King Malcolm had probably known few graces in life except those, a step or two in advance of his own, which were to be found in Northumberland in the house of Earl Siward; and after the long practical struggle of his reign between the Scots and Celts, who had already so far settled down together as to constitute something which could be called a kingdom, he had no doubt fallen even from that higher plane of civilisation. Such rude state as the presence of a queen even in those primitive days might have procured had been wanting, and all his faculties were probably absorbed in keeping peace between the unruly chieftains, and fostering perhaps here and there the first rising of a little community of burghers, strong enough by union to defend themselves. Uneasy, there can be little doubt, was often the head which bore the circlet of troubled supremacy among all those half-subdued tribes; and his dwelling in the heart of the "dense forest," amid all the noisy retainers in the hall and jealous nobles in the council chamber, would leave little room for beauty or sweetness of any kind. When the stranger princess suddenly came in like an enchantment, with her lovely looks and "jocund eloquence"—full of smiles and pleasant speech, yet with a dignity which overawed every rude beholder—into these rude and noisy halls, with so many graceful ways and beautiful garments and sparkling jewels, transforming the very chambers with embroidered hangings and all the rare embellishments of a lady's bower, with which no doubt the ship had been provided, and which mediæval princesses, like modern fine ladies, carried about with them—the middle-aged man of war was evidently altogether subdued and enraptured. To see her absorbed in prayer—an exercise which Malcolm had perhaps felt to be the occupation of monks and hermits only—to see her bending over her beautiful book with all its pictures, reading the sacred story there, filled him with awe and a kind of adoration. He could not himself read, which made the wonder all the more; but though incapable of mastering what was within, he loved to handle and turn over the book from which his beautiful wife derived her wisdom, touching it with his rude hands with caressing touches, and kissing the pages she loved. When he found one manuscript which she particularly esteemed, he "sent for his goldsmith" and had the vellum encased in gold and ornamented with jewels; then carried it back to her with such fond pleasure as may be easily imagined. Margaret on her part did what she could to secure to her King some of the punctilios of reverential respect due in her knowledge to a monarch. She suggested the formation of a royal guard to protect the King's person and surround him with honour and observance. She filled the palace with her wealth, adorning it in every way, providing fine clothes for the retainers and so enriching the house that the table was served with dishes of gold and silver. And it would seem that the reputation of a new and splendid Court thus suddenly evolved among the northern mists got abroad, and brought merchants with their wares up the Firth, and quickened, if it did not altogether originate, the first feeble current of trade which was the precursor and origin of all our after wealth in Scotland.

THE NAVE, DUNFERMLINE ABBEY—LOOKING WEST

QUEEN MARGARET'S CAVE

This was not all, however, that Margaret did for the commonwealth. If we may trust her biographer, it was she who established that great principle of reform so important in all states, and generally one of the later fruits of civilisation, that the soldiers should be prevented from exacting or putting under requisition the peaceful people about, and that all they had should be honestly paid for, which was the last thing likely to be thought of by a mediæval prince. Altogether Margaret's influence was exerted for the best purposes to induce her husband "to relinquish his barbarous manners and live honestly and civilly," as the chronicler says. It was perhaps not so good an exercise of her power when she opened arguments, apparently through Malcolm as interpreter, with the native clergy of Scotland, the hermits and ecclesiastics of Columba's strain, and the mysterious Culdees of whom we know so little. The one certain fact fully established concerning them being, that they kept Easter at a different date from that appointed by Rome. The King, though no scholar, would seem to have been a linguist in his way, since he spoke both languages, that is the Saxon, and the Celtic or Pictish, again a most difficult question to determine—with a smattering of Latin; and was thus able to act as Margaret's mouthpiece in her arguments. She found fault with the Celts not only for the date of their Easter, but for their habit of not communicating at that festival. It is very curious to note in their answer the very same reason which has prevailed in later days among all the changes of faith and ceremonial, and is still put forth in Highland parishes as an excuse for the small number of communicants. The Celtic priests and bishops defended their flocks by producing the words of St. Paul, in which that Apostle says that those who eat and drink unworthily eat and drink condemnation to themselves. So, according to Theodoric, the Celtic party in the Church answered Margaret, and so would their descendants, the "Men" of the Highlands, answer at this day. The integrity of the tradition is very remarkable. On the other hand, they offended the devout Queen by their neglect of Sunday, a reproach which cannot be addressed to their descendants.

WEST DOORWAY, DUNFERMLINE ABBEY

These theological discussions between the fair and learned Queen and the Highland ecclesiastics and anchorites, carried on by means of her chief convert the warrior King, whom love for her had taught to respect and share in her devotion, must have afforded many picturesque and striking scenes, though unfortunately there was no modern observer there to be interested and amused, but only Theodoric standing by, himself very hot upon the atrocity of a miscalculated Easter, and perhaps helping his royal mistress here and there with an argument. Naturally his story is especially full upon the religious side of Margaret's life—her much prayer, her humility and reverence during the services of the Church, an intent and silent listener to all teachings, only a little disposed to rebel now and then when her confessor passed too lightly over her faults. As for her charities, they were boundless. It was not for nothing that the blood of St. Ursula, and that which was to give life to still another saint, Elizabeth of Hungary, was in her veins. It is needless to say that nobody in those days had discovered the evil of indiscriminate almsgiving, which was, on the contrary, considered one of the first of Christian virtues. Margaret was the providence of all the poor around her. Her biographer tells us naïvely, with no sense that the result was not one to be proud of, that the fame of her bounty and kindness brought the poor in crowds to every place where she was. When she went out they crowded round her like children round their mother. When she had distributed everything she had of her own she took garments and other things from her courtiers and attendants to give away, a spoliation to which they consented willingly, knowing that the value of everything thus appropriated would be returned to them—an excellent reason for acquiescence. This "rapine of piety" was so strong in her that she sometimes even appropriated to her poor certain of the gold pieces which it was the King's custom to offer at Easter to the Church—a pious robbery which Malcolm pretended not to perceive until he caught her in the act, when he accused her with a laugh of tender amusement for her rapacity. In all the touches by which the sympathetic priest delineates the union of this pair there is something at once humorous and pathetic in the figure of the King, the rough old warrior, always following with his eyes the angelic saintly figure by his side, all believing, half adoring, and yet not without that gleam of amusement at the woman's absolute unhesitating enthusiasm—an amusement mingled with admiration and respect, but still a smile—a delighted surprise at all her amazing ways, and wonder what she will do next, though everything in his eyes was perfect that she did—such as may still be seen in the eyes of many a world-worn husband looking on at the movements of that directer, more simple, yet more subtle being, and the quick absolutism and certainty of the bright spirit at his side. The grey-bearded old soldier, leader of many a raid and victor in many a struggle, with this new revelation of beauty and purity bursting upon his later life, becomes to us a recognisable and friendly human soul in these glimpses we have of him, unintentional and by the way. Theodoric himself must have liked Malcolm, half-barbarian as he was, and even admired the look of ardent supplication which would come into the King's face, "a great intentness and emotion," such as seemed to him extraordinary in a secular person, and which his wife's beautiful example and the contagion of her piety alone could have developed.

Among Margaret's many duties there was one which throws a very strange light upon the time. Just before her arrival in Scotland, King Malcolm had been carrying fire and sword through Northumberland in one of the many raids over the Border which were the commonplace of the time—if indeed we may speak of the Border at such an unsettled and shifting period when the limits of the kingdoms were so little certain. The issue of this raid was that Scotland, probably meaning for the most part Lothian, the southern portion of the country, was filled with English captives, apportioned as slaves, or servants at least, through the entire population, so that scarcely a house was without one, either male or female. The Queen interested herself particularly in these captives, as was natural; sometimes paying the ransom exacted for them, and in all cases defending and protecting them. Her emissaries went about among them inquiring into their condition and how they were treated, visiting them from house to house: and all that Margaret could do to mitigate the evils of their captivity was done. Nothing can be more strange than to realise a time when Northumbrian prisoners of war could be house slaves in Lothian. No doubt what was true on one side was true on the other, and Scotch captives had their turn of similar bondage.

In those days the ancient county which her children love to call the Kingdom of Fife was far more than Edinburgh, then a mere fortress standing up on an invulnerable rock in the middle of a fertile plain, the centre of the national life. Not only was the King's residence at Dunfermline, but the great Cathedral of St. Andrews was the ecclesiastical capital, gradually working out that development of Roman supremacy and regularity which soon swept away all that was individual in the apostleship of St. Columba and the faith of his followers. That the King and Queen were frequently at Edinburgh is evident from the fact that Margaret had her oratory and chapel on the very apex of the rock, and had there established a centre of worship and spiritual life. St. Andrews, however, was the centre of influence, the shrine to which pilgrims flowed, and the pious Queen, in her care for every office of religion and eagerness to facilitate every exercise of piety, gave special thought to the task of making the way easy and safe towards that holy metropolis. The Canterbury of the north was divided from the other half of Malcolm's kingdom by that sea which in these later days, at much cost of beauty, money, and life, has been bridged over and shortened—"the sea which divides Lothian from Scotland" according to the chronicler, "the Scottish Sea" as it is called by others, the mighty Firth, which to the rude galleys of the little trading villages along its shores must have been a sea dangerous and troubled, full of risks and perils. The Queen, we are told, erected houses of shelter on either side of this angry strait, and established what we should call a line of passenger boats to take the pilgrims over at the expense of the State. One wonders how much or how little of State policy might mingle in this pious act, for no doubt the establishment of an easy and constant means of communication between the wealthy Lothians and the then centre of national life must have been of unspeakable use in consolidating a kingdom still so imperfectly knit together and divided by the formidable line of the great estuary. It is one drawback of a religious chronicler that no such motive, large and noble as it might be, is thought of, since even national advantage counted so much less than the cultivation of piety. And it is very likely that Margaret thought of nothing else, and reckoned a prayer at the shrine of the patron saint as far more important than the intercommunications thus established and the knowledge of each other thus acquired by the different parts of a kingdom which still retained the differences of separate nationalities. A mingled aim, a practical motive, might not have accomplished half so much; but no doubt among Malcolm's men, his greybeards pondering in council, or perhaps himself thinking of many things as he protected all his wife's schemes, there was a dawning perception, along with the undoubted advantages of piety, of a national use in the quickened intercourse and securely established communications. If so he would probably blame himself for a mixed motive by the side of Margaret's pure and absolute heavenly-mindedness, yet take pleasure in the secondary unacknowledged good all the same.

Thus their life went on for nearly a quarter of a century in a course of national development to which everything contributed, even the love of splendour which Margaret brought with her, and her artistic tastes, and the rage for decoration and beautiful surroundings which had then begun to be so strong an element in national progress. She had many children in the midst of all these labours and public interests, seven sons and two daughters, whom she brought up most carefully in all the perfection of her own faith. Three of these sons succeeded one after the other to the Scottish throne, and proved the efficacy of her teaching by piety as strong and as liberal as her own. It was in the year 1093 that Margaret's beautiful and touching life came to an end, in great sorrow yet triumph and pious victory over trouble. Before this time, but at a date not indicated in the narrative, she had parted with her friend and biographer Theodoric, probably not very long before her own death, as we are told that she was oppressed by forebodings, or rather premonitions of death and sorrow, of which she spoke to him with tears. When the moment of separation came both penitent and confessor so long united in the closest bonds of sympathy wept sore. "Farewell," said the Queen; "I shall not live long, but you will live long after me. Remember my soul in your prayers, and take care of my children; cease not to teach and admonish them, especially when they are raised to great estate." He made the promise with tears, not daring to contradict her by happier auguries, and in this way took his last farewell of the Queen, and never saw her more. He continues his story, however, taking it from the lips of a priest who remained with her during the rest of her life, probably also a Saxon, since he became a monk of St. Cuthbert's on Margaret's death.