A Short History of Scotland by Andrew Lang

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A SHORT HISTORY OF SCOTLAND

CHAPTER I. SCOTLAND AND THE ROMANS.

If we could see in a magic mirror the country now called Scotland as it
was when the Romans under Agricola (81 A.D.) crossed the Border, we
should recognise little but the familiar hills and mountains. The
rivers, in the plains, overflowed their present banks; dense forests of
oak and pine, haunted by great red deer, elks, and boars, covered land
that has long been arable. There were lakes and lagoons where for
centuries there have been fields of corn. On the oldest sites of our
towns were groups of huts made of clay and wattle, and dominated,
perhaps, by the large stockaded house of the tribal prince. In the
lochs, natural islands, or artificial islets made of piles (crannogs),
afforded standing-ground and protection to villages, if indeed these lake-
dwellings are earlier in Scotland than the age of war that followed the
withdrawal of the Romans.

The natives were far beyond the savage stage of culture. They lived in
an age of iron tools and weapons and of wheeled vehicles; and were in
what is called the Late Celtic condition of art and culture, familiar to
us from beautiful objects in bronze work, more commonly found in Ireland
than in Scotland, and from the oldest Irish romances and poems.

In these "epics" the manners much resemble those described by Homer. Like
his heroes, the men in the Cuchullain sagas fight from light chariots,
drawn by two ponies, and we know that so fought the tribes in Scotland
encountered by Agricola the Roman General (81-85 A.D.) It is even said
in the Irish epics that Cuchullain learned his chariotry in _Alba_--that
is, in our Scotland. {2} The warriors had "mighty limbs and flaming
hair," says Tacitus. Their weapons were heavy iron swords, in bronze
sheaths beautifully decorated, and iron-headed spears; they had large
round bronze-studded shields, and battle-axes. The dress consisted of
two upper garments: first, the smock, of linen or other fabric--in
battle, often of tanned hides of animals,--and the mantle, or plaid, with
its brooch. Golden torques and heavy gold bracelets were worn by the
chiefs; the women had bronze ornaments with brightly coloured enamelled
decoration.

Agriculture was practised, and corn was ground in the circular querns of
stone, of which the use so long survived. The women span and wove the
gay smocks and darker cloaks of the warriors.

Of the religion, we only know that it was a form of polytheism; that
sacrifices were made, and that Druids existed; they were soothsayers,
magicians, perhaps priests, and were attendant on kings.

Such were the people in Alba whom we can dimly descry around Agricola's
fortified frontier between the firths of Forth and Clyde, about 81-82
A.D. When Agricola pushed north of the Forth and Tay he still met men
who had considerable knowledge of the art of war. In his battle at Mons
Graupius (perhaps at the junction of Isla and Tay), his cavalry had the
better of the native chariotry in the plain; and the native infantry,
descending from their position on the heights, were attacked by his
horsemen in their attempt to assail his rear. But they were swift of
foot, the woods sheltered and the hills defended them. He made no more
effectual pursuit than Cumberland did at Culloden.

Agricola was recalled by Domitian after seven years' warfare, and his
garrisons did not long hold their forts on his lines or frontier, which
stretched across the country from Forth to Clyde; roughly speaking, from
Graham's Dyke, east of Borrowstounnis on the Firth of Forth, to Old
Kilpatrick on Clyde. The region is now full of coal-mines, foundries,
and villages; but excavations at Bar Hill, Castlecary, and Roughcastle
disclose traces of Agricola's works, with their earthen ramparts. The
Roman station at Camelon, north-west of Falkirk, was connected with the
southern passes of the Highland hills by a road with a chain of forts.
The remains of Roman pottery at Camelon are of the first century.

Two generations after Agricola, about 140-145, the Roman Governor,
Lollius Urbicus, refortified the line of Forth to Clyde with a wall of
sods and a ditch, and forts much larger than those constructed by
Agricola. His line, "the Antonine Vallum," had its works on commanding
ridges; and fire-signals, in case of attack by the natives, flashed the
news "from one sea to the other sea," while the troops of occupation
could be provisioned from the Roman fleet. Judging by the coins found by
the excavators, the line was abandoned about 190, and the forts were
wrecked and dismantled, perhaps by the retreating Romans.

After the retreat from the Antonine Vallum, about 190, we hear of the
vigorous "unrest" of the Meatae and Caledonians; the latter people are
said, on very poor authority, to have been little better than savages.
Against them Severus (208) made an expedition indefinitely far to the
north, but the enemy shunned a general engagement, cut off small
detachments, and caused the Romans terrible losses in this march to a non-
existent Moscow.

Not till 306 do we hear of the Picts, about whom there is infinite
learning but little knowledge. They must have spoken Gaelic by Severus's
time (208), whatever their original language; and were long recognised in
Galloway, where the hill and river names are Gaelic.

The later years of the Romans, who abandoned Britain in 410, were
perturbed by attacks of the Scoti (Scots) from Ireland, and it is to a
settlement in Argyll of "Dalriadic" Scots from Ireland about 500 A.D.
that our country owes the name of Scotland.

Rome has left traces of her presence on Scottish soil--vestiges of the
forts and vallum wall between the firths; a station rich in antiquities
under the Eildons at Newstead; another, Ardoch, near Sheriffmuir; a third
near Solway Moss (Birrenswark); and others less extensive, with some
roads extending towards the Moray Firth; and a villa at Musselburgh,
found in the reign of James VI. {4}

CHAPTER II. CHRISTIANITY--THE RIVAL KINGDOMS.

To the Scots, through St Columba, who, about 563, settled in Iona, and
converted the Picts as far north as Inverness, we owe the introduction of
Christianity, for though the Roman Church of St Ninian (397), at Whithern
in Galloway, left embers of the faith not extinct near Glasgow, St
Kentigern's country, till Columba's time, the rites of Christian Scotland
were partly of the Celtic Irish type, even after St Wilfrid's victory at
the Synod of Whitby (664).

St Columba himself was of the royal line in Ulster, was learned, as
learning was then reckoned, and, if he had previously been turbulent, he
now desired to spread the Gospel. With twelve companions he settled in
Iona, established his cloister of cells, and journeyed to Inverness, the
capital of Pictland. Here his miracles overcame the magic of the King's
druids; and his Majesty, Brude, came into the fold, his people following
him. Columba was no less of a diplomatist than of an evangelist. In a
crystal he saw revealed the name of the rightful king of the Dalriad
Scots in Argyll--namely, Aidan--and in 575, at Drumceat in North Ireland,
he procured the recognition of Aidan, and brought the King of the Picts
also to confess Aidan's independent royalty.

In the 'Life of Columba,' by Adamnan, we get a clear and complete view of
everyday existence in the Highlands during that age. We are among the
red deer, and the salmon, and the cattle in the hills, among the second-
sighted men, too, of whom Columba was far the foremost. We see the
saint's inkpot upset by a clumsy but enthusiastic convert; we even make
acquaintance with the old white pony of the monastery, who mourned when
St Columba was dying; while among secular men we observe the differences
in rank, measured by degrees of wealth in cattle. Many centuries elapse
before, in Froissart, we find a picture of Scotland so distinct as that
painted by Adamnan.

The discipline of St Columba was of the monastic model. There were
settlements of clerics in fortified villages; the clerics were a kind of
monks, with more regard for abbots than for their many bishops, and with
peculiar tonsures, and a peculiar way of reckoning the date of Easter.
Each missionary was popularly called a Saint, and the _Kil_, or cell, of
many a Celtic missionary survives in hundreds of place-names.

The salt-water Loch Leven in Argyll was on the west the south frontier of
"Pictland," which, on the east, included all the country north of the
Firth of Forth. From Loch Leven south to Kintyre, a large cantle,
including the isles, was the land of the Scots from Ireland, the
Dalriadic kingdom. The south-west, from Dumbarton, including our modern
Cumberland and Westmorland, was named Strathclyde, and was peopled by
British folk, speaking an ancient form of Welsh. On the east, from
Ettrick forest into Lothian, the land was part of the early English
kingdom of Bernicia; here the invading Angles were already settled--though
river-names here remain Gaelic, and hill-names are often either Gaelic or
Welsh. The great Northern Pictland was divided into seven provinces, or
sub-kingdoms, while there was an over-King, or Ardrigh, with his capital
at Inverness and, later, in Angus or Forfarshire. The country about
Edinburgh was partly English, partly Cymric or Welsh. The south-west
corner, Galloway, was called Pictish, and was peopled by Gaelic-speaking
tribes.

In the course of time and events the dynasty of the Argyll Scoti from
Ireland gave its name to Scotland, while the English element gave its
language to the Lowlands; it was adopted by the Celtic kings of the whole
country and became dominant, while the Celtic speech withdrew into the
hills of the north and northwest.

The nation was thus evolved out of alien and hostile elements, Irish,
Pictish, Gaelic, Cymric, English, and on the northern and western shores,
Scandinavian.

CHAPTER III. EARLY WARS OF RACES.

In a work of this scope, it is impossible to describe all the wars
between the petty kingdoms peopled by races of various languages, which
occupied Scotland. In 603, in the wild moors at Degsastane, between the
Liddel burn and the passes of the Upper Tyne, the English Aethelfrith of
Deira, with an army of the still pagan ancestors of the Borderers,
utterly defeated Aidan, King of Argyll, with the Christian converted
Scots. Henceforth, for more than a century, the English between Forth
and Humber feared neither Scot of the west nor Pict of the north.

On the death of Aethelfrith (617), the Christian west and north exercised
their influences; one of Aethelfrith's exiled sons married a Pictish
princess, and became father of a Pictish king, another, Oswald, was
baptised at Iona; and the new king of the northern English of Lothian,
Edwin, was converted by Paullinus (627), and held Edinburgh as his
capital. Later, after an age of war and ruin, Oswald, the convert of
Iona, restored Christianity in northern England; and, after his fall, his
brother, Oswiu, consolidated the north English. In 685 Oswiu's son
Egfrith crossed the Forth and invaded Pictland with a Northumbrian army,
but was routed with great loss, and was slain at Nectan's Mere, in
Forfarshire. Thenceforth, till 761, the Picts were dominant, as against
Scots and north English, Angus MacFergus being then their leader (731-
761).

Now the invaders and settlers from Scandinavia, the Northmen on the west
coast, ravaged the Christian Scots of the west, and burned Iona: finally,
in 844-860, Kenneth MacAlpine of Kintyre, a Scot of Dalriada on the
paternal, a Pict on the mother's side, defeated the Picts and obtained
their throne. By Pictish law the crown descended in the maternal line,
which probably facilitated the coronation of Kenneth. To the Scots and
"to all Europe" he was a Scot; to the Picts, as son of a royal Pictish
mother, he was a Pict. With him, at all events, Scots and Picts were
interfused, and there began the _Scottish_ dynasty, supplanting the
Pictish, though it is only in popular tales that the Picts were
exterminated.

Owing to pressure from the Northmen sea-rovers in the west, the capital
and the seat of the chief bishop, under Kenneth MacAlpine (844-860), were
moved eastwards from Iona to Scone, near Perth, and after an interval at
Dunkeld, to St Andrews in Fife.

The line of Kenneth MacAlpine, though disturbed by quarrels over the
succession, and by Northmen in the west, north, and east, none the less
in some way "held a good grip o' the gear" against Vikings, English of
Lothian, and Welsh of Strathclyde. In consequence of a marriage with a
Welsh princess of Strathclyde, or Cumberland, a Scottish prince, Donald,
brother of Constantine II., became king of that realm (908), and his
branch of the family of MacAlpin held Cumbria for a century.

ENGLISH CLAIMS OVER SCOTLAND.

In 924 the first claim by an English king, Edward, to the over-lordship
of Scotland appears in the Anglo-Saxon Chronicle. The entry contains a
manifest error, and the topic causes war between modern historians,
English and Scottish. In fact, there are several such entries of
Scottish acceptance of English suzerainty under Constantine II., and
later, but they all end in the statement, "this held not long." The
"submission" of Malcolm I. to Edmund (945) is not a submission but an
alliance; the old English word for "fellow-worker," or "ally," designates
Malcolm as fellow-worker with Edward of England.

This word (midwyrhta) was translated _fidelis_ (one who gives fealty) in
the Latin of English chroniclers two centuries later, but Malcolm I. held
Cumberland as an ally, not as a subject prince of England. In 1092 an
English chronicle represents Malcolm III. as holding Cumberland "by
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 AEtheling, 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 sees were not
constituted and provided with bishops till the years 1115 (Glasgow),
1150,--Argyll not having a bishop till 1200. In the absence of a
Metropolitan, episcopal elections had to be confirmed at Rome, which
would grant no Metropolitan, but forbade the Archbishop of York to claim
a superiority which would have implied, or prepared the way for, English
superiority over Scotland. Meanwhile the expenses and delays of appeals
from bishops direct to Rome did not stimulate the affection of the
Scottish "daughter of Rome." The rights of the chapters of the
Cathedrals to elect their bishops, and other appointments to
ecclesiastical offices, in course of time were transferred to the Pope,
who negotiated with the king, and thus all manner of jobbery increased,
the nobles influencing the king in favour of their own needy younger
sons, and the Pope being amenable to various secular persuasions, so that
in every way the relations of Scotland with the Holy Father were
anomalous and irksome.

Scotland was, indeed, a country predestined to much ill fortune, to
tribulations against which human foresight could erect no defence. But
the marriage of the Celtic Malcolm with the English Margaret, and the
friendly arrival of great nobles from the south, enabled Scotland to
receive the new ideas of feudal law in pacific fashion. They were not
violently forced upon the English-speaking people of Lothian.

DYNASTY OF MALCOLM.

On the death of Malcolm the contest for the Crown lay between his
brother, Donald Ban, supported by the Celts; his son Duncan by his first
wife, a Norse woman (Duncan being then a hostage at the English Court,
who was backed by William Rufus); and thirdly, Malcolm's eldest son by
Margaret, Eadmund, the favourite with the anglicised south of the
country. Donald Ban, after a brief period of power, was driven out by
Duncan (1094); Duncan was then slain by the Celts (1094). Donald was
next restored, north of Forth, Eadmund ruling in the south, but was
dispossessed and blinded by Malcolm's son Eadgar, who reigned for ten
years (1097-1107), while Eadmund died in an English cloister. Eadgar had
trouble enough on all sides, but the process of anglicising continued,
under himself, and later, under his brother, Alexander I., who ruled
north of Forth and Clyde; while the youngest brother, David, held Lothian
and Cumberland, with the title of Earl. The sister of those sons of
Malcolm, Eadgyth (Matilda), married Henry I. of England in 1100. There
seemed a chance that, north of Clyde and Forth, there would be a Celtic
kingdom; while Lothian and Cumbria would be merged in England. Alexander
was mainly engaged in fighting the Moray claimants of his crown in the
north and in planting his religious houses, notably St Andrews, with
English Augustinian canons from York. Canterbury and York contended for
ecclesiastical superiority over Scotland; after various adventures,
Robert, the prior of the Augustinians at Scone, was made Bishop of St
Andrews, being consecrated by Canterbury, in 1124; while York consecrated
David's bishop in Glasgow. Thanks to the quarrels of the sees of York
and Canterbury, the Scottish clergy managed to secure their
ecclesiastical independence from either English see; and became, finally,
the most useful combatants in the long struggle for the independence of
the nation. Rome, on the whole, backed that cause. The Scottish
Catholic churchmen, in fact, pursued the old patriotic policy of
resistance to England till the years just preceding the Reformation, when
the people leaned to the reformed doctrines, and when Scottish national
freedom was endangered more by France than by England.

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