Travelers, Hospitality and Salvation – the Auld Kirk, Kincardine O’Neil
Ray McAleese, Emeritus Professor, Aberdeen University.
The Auld Kirk is thought by some to date from the fourteenth century. The precise foundation date is unknown. It is a welcome and ever-present reminder of the history, religion and culture of our village. When did Christianity come to this part of Deeside? Why did the Durwards build a crossing of the Dee; and what led them to build a hospital “close by” this crossing? Some of these questions were addressed by W.R. Davidson of Dess in the nineteen thirties. He was assisted by the eminent antiquarian, Douglas Simpson, sometimes Librarian for the University of Aberdeen. However, we are still not clear about many things. No credible evidence has been found for a bridge or river crossing dating from the 13th century. There are two possible locations for the “spital” or travelers’ inn. There may been have been two hospitals. One of which may have been in an unrecorded field known locally as Bladernach. Such questions allow us to reflect on our own past and the communities that have lived, worked and worshiped here for over one thousand years. I will try in this article to highlight some of the events that provide a framework which helps to make some sense of the many unknowns.
Where do we start? We are pretty certain that a large body of weary men and women went over the Dee near Kincardine O’Neil in 1296 - possibly the 2nd August. Edward 1 was returning south from his Scottish campaign which had started near Coldstream in late March. His route from Elgin, after passing the night at Kildrummy, was towards Brechin via the Cairn O’Mount. One, and only one contemporary source on his journey refers to a sojourn at “Kincardine in the Mearns”. The assumption is that this could have been Kincardine O'Neil. Probably “in the Mearns” is a transcription error by a scribe - however, the folk around Fettercairn may think differently. In Kincardine O’Neil there was a bridge or crossing point of the Dee and a hospital, poorhouse or travelers’ inn perhaps near the Auld Kirk. We know the name of the Master of the hospital. He was called Wautier when he subscribed to Edward 1's Charter of Loyalty, the Second Ragman Roll, later in August of that year. History did come to Kincardine O’Neil at this time even if we are unsure about the details some of the events. Many other "facts" surrounding the hospital are uncertain.
What led to the importance of Kincardine O'Neil? Geography and Christianity would seem to be likely suspects. The Dee cuts through the valley making a few meanders due to the geology of the bedrock. This presented both barriers and opportunities for travelers. The pass by the Cairn O’Mount naturally leads travelers from the south through here en route further north. Further, the landscape gave early opportunities for Christians and communities to locate and prosper. Around here Erchard or M’erchaid, a Pict, became a follower of Ternan from the Mearns. Almost certainly Erchard formed a Christian community somewhere around here. There is a popular myth that he died on a hand-cart that travelled with no human assistance from the Cairn O’Mount down to the valley where Kincardine O’Neil now stands! He was real, but not all of the stories we know about him are based on facts. The following period, the sixth/ seventh century to the time of the Durwards, is even less certain with many Christian travelers, some of whom may be more folk legends than real saints. This led to an early medieval period when Christianity was well-established. However, and for whatever reason, there were Christian communities along the river. A river that nourished communities and that provided opportunities for travel as well as barriers. A barrier and an opportunity led in the thirteenth century to the Auld Kirk.
Through political aspirations the de Lundin or Durward family from Fife led Thomas to provide a crossing point - probably a bridge “juxta” or close by a Christian community and church where the Auld Kirk stands. First came the bridge then the “spital” or travelers’ inn by Alan the Durward. This part of the history is well documented. For example, in a copy charter dated 1233, the scribe for Alan the Durward describes in a simple phrase a location for a hospital, “..sito juxta pontem quem pater meus fecit construi super Dee..”. Roughly translated, “ ..situated close-by a bridge built by my father (Thomas)...”. The use of the medieval Latin and the translation of “juxta” suggests that this building, the “spital” was somewhere near but not necessarily at the Auld Kirk. It is it is therefore a risky jump to say that that the ruins to the east of the Auld Kirk were that building. This is most unlikely.
One should ask at this point; do we fully understand why the hospital or poorhouse was built by the Durwards?. The answer is complex and reflects medieval theology and the concept of Salvation. In the centuries after the period of the Saints, the Western Christian Church became embroiled in the cosmology of the afterlife. This led to a Church-economy based on Salvation by works and prayer. The credo was that salvation for the Soul can be facilitated by Charity. Charity is doing good works. Further, prayers for the departed in Purgatory leads to early remission from that state. The remission from cleansing is helped by the prayers of the living; and payments to the Church for making such arrangements, e.g. Masses. Thomas Durward was doing good works that is charitable deeds by building a bridge. Alan followed by providing a resting place for the weary traveler, or the poor, or both. In so doing he was fulfilling two Christian Works of Charity. First, providing for the needs of travelers’ and, second, allowing “prayerful men” or bedesmen in a hospital to pray for the soul of his father and others, and of course Alan when he passed away. Faith, belief and charity were intermingled and led to over one hundred such “spitals” across the NE of Scotland. We now need to jump forward.
By the nineteenth century antiquarians were familiar with of the east ruins to the Kirk and had speculated about its purpose for many years. No Church records answered their questions. With speculation by Andrew Jervise, there were claims about the Durward spital with a field called Bladernach, thought to be the location of the original spital. This lead on to the last century, when W. R. Davidson of Dess, a heritor of St Mary’s, asked for the advice of Douglas Simpson. Simpson was well versed in the local area having carried out archaeological work at Coull Castle. A quartet of like-minded experts came together: Davidson the heritor, Simpson the part-time Librarian and antiquarian; ably assisted by the well-known church historian F. C. Eeles and the local architect William Kelly. Kelly may be better known to some as the Kelly of “Kelly’s Cats” - the leopards seen on the bridge over the Union Bridge over Denburn, and Eeles for his work on Kings College Chapel in Aberdeen. Over five years the ivy was taken off the east end of the kirk, re-pointing was under taken and re-construction took place. There emerged the aumbries or wall presses on the outside of the east gable and the curious window stonework. Together with other features Simpson first agreed with Davidson that the ruins were that of a spital; then questioned his findings; and finally, several years later, gave his authority to the ruins being that of a medieval hospital. A resting place for elderly men who could hear Mass through windows into the altar-end of the church. The problem not properly addressed by Simpson, was this was the east end. Most medieval churches were oriented “ad orientem” towards to east, facing Jerusalem. Often the orientation was slightly altered to take into account the dedicated Saint’s Day for the Church. In our case this would be the 24th August. Work would commence, after harvest, on the day when the sun rose in the east. Thus, giving the direction of the nave. There is no certain evidence for any of this for the Auld Kirk. However, the nave is oriented almost exactly East to West. We are left with Simpson’s other problem. Christian belief from medieval times would have abhorred anyone – especially bedesmen - facing west towards the celebrating priest at the high moment of the mass, at transubstantiation. There are no known churches or Christian buildings across Europe where travelers, bedesmen or beadswomen faced West for the Mass. Of course, all of this is still open to research and debate. Simpson and others have provided no certainty.
Medieval Christian beliefs have been transformed by the various Reformations in the sixteenth century. One is left with ideas that need discussion and debate. Perhaps new archaeological techniques could tell us more about hidden bridge posts or the walls of the original Durward spital. We are now able to use twenty-first archaeological techniques to ask again, where is the bridge crossing?; were the prayerful men bedesmen?; did Edward with his Court in-train stop by our spital?. How did Ternan and Erchard, the first travelling Saints influence our countryside and its people? There is more to be done.
BIOGRAPHYRay McAleese is Emeritus Professor at the University of Aberdeen. Since 2010, he has been specialising in the last medieval and post Reformation history of Old Aberdeen, Aberdeen and its Universities, King's College and Marischal College. He has published papers and popular articles on a variety of topics: from Bishop Gavin Dunbar, Scottish medieval hospitals, and the Incorporated Trades. He is currently completing work on a biography of Canon Alexander Galloway. He has had to research stories of Scottish Saints in the context of Bishop William Elphinstone's Breviary. Together with a colleagues he is researching aspects of Neolithic chambered tombs in Scotland. Among more personal topics are Henry Fox Talbot’s Pencil of Nature in the context of the history of photography and the University of Aberdeen’s collection of glass negatives.
Ray McAleese, Emeritus Professor, Aberdeen University.
The Auld Kirk is thought by some to date from the fourteenth century. The precise foundation date is unknown. It is a welcome and ever-present reminder of the history, religion and culture of our village. When did Christianity come to this part of Deeside? Why did the Durwards build a crossing of the Dee; and what led them to build a hospital “close by” this crossing? Some of these questions were addressed by W.R. Davidson of Dess in the nineteen thirties. He was assisted by the eminent antiquarian, Douglas Simpson, sometimes Librarian for the University of Aberdeen. However, we are still not clear about many things. No credible evidence has been found for a bridge or river crossing dating from the 13th century. There are two possible locations for the “spital” or travelers’ inn. There may been have been two hospitals. One of which may have been in an unrecorded field known locally as Bladernach. Such questions allow us to reflect on our own past and the communities that have lived, worked and worshiped here for over one thousand years. I will try in this article to highlight some of the events that provide a framework which helps to make some sense of the many unknowns.
Where do we start? We are pretty certain that a large body of weary men and women went over the Dee near Kincardine O’Neil in 1296 - possibly the 2nd August. Edward 1 was returning south from his Scottish campaign which had started near Coldstream in late March. His route from Elgin, after passing the night at Kildrummy, was towards Brechin via the Cairn O’Mount. One, and only one contemporary source on his journey refers to a sojourn at “Kincardine in the Mearns”. The assumption is that this could have been Kincardine O'Neil. Probably “in the Mearns” is a transcription error by a scribe - however, the folk around Fettercairn may think differently. In Kincardine O’Neil there was a bridge or crossing point of the Dee and a hospital, poorhouse or travelers’ inn perhaps near the Auld Kirk. We know the name of the Master of the hospital. He was called Wautier when he subscribed to Edward 1's Charter of Loyalty, the Second Ragman Roll, later in August of that year. History did come to Kincardine O’Neil at this time even if we are unsure about the details some of the events. Many other "facts" surrounding the hospital are uncertain.
What led to the importance of Kincardine O'Neil? Geography and Christianity would seem to be likely suspects. The Dee cuts through the valley making a few meanders due to the geology of the bedrock. This presented both barriers and opportunities for travelers. The pass by the Cairn O’Mount naturally leads travelers from the south through here en route further north. Further, the landscape gave early opportunities for Christians and communities to locate and prosper. Around here Erchard or M’erchaid, a Pict, became a follower of Ternan from the Mearns. Almost certainly Erchard formed a Christian community somewhere around here. There is a popular myth that he died on a hand-cart that travelled with no human assistance from the Cairn O’Mount down to the valley where Kincardine O’Neil now stands! He was real, but not all of the stories we know about him are based on facts. The following period, the sixth/ seventh century to the time of the Durwards, is even less certain with many Christian travelers, some of whom may be more folk legends than real saints. This led to an early medieval period when Christianity was well-established. However, and for whatever reason, there were Christian communities along the river. A river that nourished communities and that provided opportunities for travel as well as barriers. A barrier and an opportunity led in the thirteenth century to the Auld Kirk.
Through political aspirations the de Lundin or Durward family from Fife led Thomas to provide a crossing point - probably a bridge “juxta” or close by a Christian community and church where the Auld Kirk stands. First came the bridge then the “spital” or travelers’ inn by Alan the Durward. This part of the history is well documented. For example, in a copy charter dated 1233, the scribe for Alan the Durward describes in a simple phrase a location for a hospital, “..sito juxta pontem quem pater meus fecit construi super Dee..”. Roughly translated, “ ..situated close-by a bridge built by my father (Thomas)...”. The use of the medieval Latin and the translation of “juxta” suggests that this building, the “spital” was somewhere near but not necessarily at the Auld Kirk. It is it is therefore a risky jump to say that that the ruins to the east of the Auld Kirk were that building. This is most unlikely.
One should ask at this point; do we fully understand why the hospital or poorhouse was built by the Durwards?. The answer is complex and reflects medieval theology and the concept of Salvation. In the centuries after the period of the Saints, the Western Christian Church became embroiled in the cosmology of the afterlife. This led to a Church-economy based on Salvation by works and prayer. The credo was that salvation for the Soul can be facilitated by Charity. Charity is doing good works. Further, prayers for the departed in Purgatory leads to early remission from that state. The remission from cleansing is helped by the prayers of the living; and payments to the Church for making such arrangements, e.g. Masses. Thomas Durward was doing good works that is charitable deeds by building a bridge. Alan followed by providing a resting place for the weary traveler, or the poor, or both. In so doing he was fulfilling two Christian Works of Charity. First, providing for the needs of travelers’ and, second, allowing “prayerful men” or bedesmen in a hospital to pray for the soul of his father and others, and of course Alan when he passed away. Faith, belief and charity were intermingled and led to over one hundred such “spitals” across the NE of Scotland. We now need to jump forward.
By the nineteenth century antiquarians were familiar with of the east ruins to the Kirk and had speculated about its purpose for many years. No Church records answered their questions. With speculation by Andrew Jervise, there were claims about the Durward spital with a field called Bladernach, thought to be the location of the original spital. This lead on to the last century, when W. R. Davidson of Dess, a heritor of St Mary’s, asked for the advice of Douglas Simpson. Simpson was well versed in the local area having carried out archaeological work at Coull Castle. A quartet of like-minded experts came together: Davidson the heritor, Simpson the part-time Librarian and antiquarian; ably assisted by the well-known church historian F. C. Eeles and the local architect William Kelly. Kelly may be better known to some as the Kelly of “Kelly’s Cats” - the leopards seen on the bridge over the Union Bridge over Denburn, and Eeles for his work on Kings College Chapel in Aberdeen. Over five years the ivy was taken off the east end of the kirk, re-pointing was under taken and re-construction took place. There emerged the aumbries or wall presses on the outside of the east gable and the curious window stonework. Together with other features Simpson first agreed with Davidson that the ruins were that of a spital; then questioned his findings; and finally, several years later, gave his authority to the ruins being that of a medieval hospital. A resting place for elderly men who could hear Mass through windows into the altar-end of the church. The problem not properly addressed by Simpson, was this was the east end. Most medieval churches were oriented “ad orientem” towards to east, facing Jerusalem. Often the orientation was slightly altered to take into account the dedicated Saint’s Day for the Church. In our case this would be the 24th August. Work would commence, after harvest, on the day when the sun rose in the east. Thus, giving the direction of the nave. There is no certain evidence for any of this for the Auld Kirk. However, the nave is oriented almost exactly East to West. We are left with Simpson’s other problem. Christian belief from medieval times would have abhorred anyone – especially bedesmen - facing west towards the celebrating priest at the high moment of the mass, at transubstantiation. There are no known churches or Christian buildings across Europe where travelers, bedesmen or beadswomen faced West for the Mass. Of course, all of this is still open to research and debate. Simpson and others have provided no certainty.
Medieval Christian beliefs have been transformed by the various Reformations in the sixteenth century. One is left with ideas that need discussion and debate. Perhaps new archaeological techniques could tell us more about hidden bridge posts or the walls of the original Durward spital. We are now able to use twenty-first archaeological techniques to ask again, where is the bridge crossing?; were the prayerful men bedesmen?; did Edward with his Court in-train stop by our spital?. How did Ternan and Erchard, the first travelling Saints influence our countryside and its people? There is more to be done.
BIOGRAPHYRay McAleese is Emeritus Professor at the University of Aberdeen. Since 2010, he has been specialising in the last medieval and post Reformation history of Old Aberdeen, Aberdeen and its Universities, King's College and Marischal College. He has published papers and popular articles on a variety of topics: from Bishop Gavin Dunbar, Scottish medieval hospitals, and the Incorporated Trades. He is currently completing work on a biography of Canon Alexander Galloway. He has had to research stories of Scottish Saints in the context of Bishop William Elphinstone's Breviary. Together with a colleagues he is researching aspects of Neolithic chambered tombs in Scotland. Among more personal topics are Henry Fox Talbot’s Pencil of Nature in the context of the history of photography and the University of Aberdeen’s collection of glass negatives.