Does the sound of a war starting because of a stolen dog interest you? Or perhaps you are looking for a costume idea, and using fish scales to make yourself look like an angel, sounds like just the ticket? Maybe you like your biscuits heavily spiced with cloves? You might find the Scotichronicon your cup of tea if you said yes to any of these.
As the name suggests, the Scotichronicon was a chronicle written by a Scot for Scots. Walter Bower (1385–1449) started working on it in 1440 while he was abbot of the Augustinian abbey of Inchcolm, located on an island in the Firth of Forth near Edinburgh. Due to the relatively remote nature of Inchcolm Abbey, a large part of the structure of the cloister has survived, making it a great place to visit (if the weather allows). There is even a good portion of the medieval abbot’s lodging, which was likely where Bower did most of his writing of the Scotichronicon.
Guidance for a Young King
The opening folio of the Scotichronicon -Cambridge, Corpus Christi College, MS 171A fol. 1r
Bower noted that this project was started at “the urgent requests of the noble knight Sir David Stewart of Rosyth.” It is not known what Stewart sought to accomplish with this chronicle, but there are specific messages Bower wished to bring to the Scots of his time. It is important to note that this was not a royal commission. Still, it was written during the minority of James II of Scotland (1430–1460); it is clear that Bower intended for the young king to be his primary audience, but not the sole audience. The primary goal of the chronicle was to reproduce and continue the work done by John Fordun in the Chronica Gentis Scotorum, which had been compiled in the 1360s; Bower makes this clear when transcribing direct passages from Fordun versus adding information from other documents he found.
Although Bower added some material to the original history outlined by Fordun, he largely copied the chronicle out verbatim. Since Fordun’s work ended with the reign of David I in 1153, Bower’s main contribution was his discussion of more recent events in Scottish history. In addition to expanding the historiography of Scotland, the Scotichronicon presents a unique picture of fifteenth-century Scottish culture and some insight into the political state of Scotland during the minority of James II.
Politics and Power in Fifteenth-Century Scotland
A depiction of the Battle of Bannockburn from a 1440s manuscript of Walter Bower’s Scotichronicon. This is the earliest known depiction of the battle.
When reading the Scotichronicon, it is crucial to understand that Bower was not an impartial citizen in Scottish politics. He was involved in King James I’s court, regularly attending parliament and the king’s councils. He had been employed for official Scottish government financial and judicial needs at various times. The tone of his writing suggests that Bower was very close to James I and was greatly affected by his sudden and tragic death in 1437. King James I was assassinated in Perth during an attempted coup while trying to escape through a sewer tunnel under the Blackfriars monastery. His wife, Queen Joan Beauford, was wounded but survived with their six-year-old son – King James II. There are passages in the
Scotichronicon that were clearly written with specific guidance for the young king, urging him to model his behavior on the virtuous conduct of his father. It is perhaps not a surprise that Bower also has firm political opinions regarding the behavior and actions of kings and how they should choose wives. The Scotichronicon was compiled and completed before King James II entered his majority rule.
Not only was Walter Bower an Augustinian canon, but he was one of the first students to attend the University of Saint Andrews, which was founded in 1410. Much of his chronicle sets Scotland within the broader continental context, specifically that of France. This does represent how the Franco–Scottish alliance was felt on a cultural level across Scotland. However, it also clearly demonstrates that Bower received instruction from scholars who had studied at the University of Paris. Bower also works hard to place Scotland within the context of major ancient cultures, such as the Greeks and Romans. He continues a mythic tradition of the founding of Scotland that tied it to biblical events. Though this isn’t what we would call “historically accurate” in a modern sense, it does represent the cultural mindset of Scotland. It reflects standard European practices when it comes to establishing a national identity. It is important to note that Scotland and Scots were intertwined with wider European politics, and they wished to continue forging and reinforcing these relationships.
Church History and Theology in the Scotichronicon
Cambridge, Corpus Christi College, MS 171B fol. 225v
The Scotichronicon is also an excellent resource for church history in Scotland. Bower’s theology and canon law education distinctly emerges in his discussion of key events relating to ecclesiastical and monastic developments across Scotland. The establishment of new monasteries was important to him, but his focus also included some significant murders. You may already be aware of Robert the Bruce murdering John Comyn in a church, “solidifying” his claim to the Scottish throne. You can rest assured that this isn’t the only church murder to be found in the Scotichronicon.
As much as Bower was a scholar, he was also a preacher and incorporated many standard preaching practices and anecdotes of that time into the Scotichronicon. This helps explains some of the use of vivid language, dramatic descriptions of events, and references to other material. It is certainly meant to entertain or, at least, keep readers’ or listeners’ attention. It also provides a deeper understanding of fifteenth-century Scottish culture and mentality. There are a lot of tales about morality, but there is a clear representation of common cultural biases as well. It isn’t too surprising that Bower had no love of the English: he included many disparaging tales about them, including anecdotes about why the English have tails and criticisms of their clothing. He also clearly thinks that the people in the Hebrides lack civilization.
Bower does not skimp on his descriptions of battles and sieges. He has some critical descriptions of how battles played out. However, he probably used his flair for vivid language to elaborate on the details. Bower included a fascinating description of Black Agnes, the wife of Patrick Dunbar, Earl of Dunbar and March. Black Agnes defended Dunbar Castle from a siege by Sir William de Montague, Earl of Salisbury, in 1338. The siege took place while Patrick Dunbar was away. Bower’s description includes some interesting details about siege weapons used by both sides, with Black Agnes successfully destroying a battering ram with her projectile equipment.
Bower also helps us to understand the unique nature of Scottish ceremony. The Scotichronicon provides a unique description of the inauguration of Scottish kings, as described for the inauguration of Alexander III in 1249. Not only does he outline the use of the Stone of Scone, but he also identifies the iconic Gaelic-speaking “wild highlander” who recites the genealogy of Scottish kings back to Gaythelos (a Greek king) and Scotia (an Egyptian princess), drawing connections back to the mythical origins of the Scottish people which Bower detailed.
As with most chronicles, the Scotichronicon has preserved many documents that no longer exist in their original form today. Bower has saved a significant body of information specific to Scotland, but not all of it is focused on Scottish history.
Surprisingly, the Scotichronicon includes one of the earliest known versions of the Robin Hood story. This story was probably a document kept at St. Andrews. The excerpt focuses on Robin Hood and Little John’s piety. This is another example of how Bower incorporates his education and preaching experience into this chronicle.
Although Stewart commissioned the work, he likely did not see a completed copy of the Scotichronicon before his death in 1444. There certainly isn’t a surviving “presentation copy” of the work. It is generally assumed that Bower finished the Scotichronicon in 1447, two years before King James II would reach his majority rule. Still, Bower didn’t stop working on the project. He went on to produce an abridged version, which he worked on until he died in 1449.
There are several surviving manuscript copies of both the full and abridged versions, which were produced between 1449 and 1510. However, it wasn’t until the 1750s that a printed copy was created. The Scotichronicon was eventually translated and published in nine volumes between 1987 and 1998. Though it has been a foundational and essential source for scholars of Scottish history, keeping it in Latin made it a resource that only scholars could access.
Only very recently have the contents been made available to a wider, English-speaking audience interested in Scottish history. In many cases, it gets overshadowed by other sources, especially since a large part of it is a reproduction of Fordun’s work. However, because of this translation work, and a 2012 abridged version, it is now one of the more accessible chronicles of Scottish history. We owe a great deal to Bower for how we understand Scottish history, and the variety of information makes it a formidable source for anyone interested in medieval Europe.
Katherine Buchanandid her PhD at the University of Stirling, focusing on the landscapes and legal rights connected to the noble residences. She works for Western Washington University, teaches for Southern New Hampshire University. She also hosted the podcast Scotichronicast.
By Kate Buchanan
Does the sound of a war starting because of a stolen dog interest you? Or perhaps you are looking for a costume idea, and using fish scales to make yourself look like an angel, sounds like just the ticket? Maybe you like your biscuits heavily spiced with cloves? You might find the Scotichronicon your cup of tea if you said yes to any of these.
As the name suggests, the Scotichronicon was a chronicle written by a Scot for Scots. Walter Bower (1385–1449) started working on it in 1440 while he was abbot of the Augustinian abbey of Inchcolm, located on an island in the Firth of Forth near Edinburgh. Due to the relatively remote nature of Inchcolm Abbey, a large part of the structure of the cloister has survived, making it a great place to visit (if the weather allows). There is even a good portion of the medieval abbot’s lodging, which was likely where Bower did most of his writing of the Scotichronicon.
Guidance for a Young King
Bower noted that this project was started at “the urgent requests of the noble knight Sir David Stewart of Rosyth.” It is not known what Stewart sought to accomplish with this chronicle, but there are specific messages Bower wished to bring to the Scots of his time. It is important to note that this was not a royal commission. Still, it was written during the minority of James II of Scotland (1430–1460); it is clear that Bower intended for the young king to be his primary audience, but not the sole audience. The primary goal of the chronicle was to reproduce and continue the work done by John Fordun in the Chronica Gentis Scotorum, which had been compiled in the 1360s; Bower makes this clear when transcribing direct passages from Fordun versus adding information from other documents he found.
Although Bower added some material to the original history outlined by Fordun, he largely copied the chronicle out verbatim. Since Fordun’s work ended with the reign of David I in 1153, Bower’s main contribution was his discussion of more recent events in Scottish history. In addition to expanding the historiography of Scotland, the Scotichronicon presents a unique picture of fifteenth-century Scottish culture and some insight into the political state of Scotland during the minority of James II.
Politics and Power in Fifteenth-Century Scotland
When reading the Scotichronicon, it is crucial to understand that Bower was not an impartial citizen in Scottish politics. He was involved in King James I’s court, regularly attending parliament and the king’s councils. He had been employed for official Scottish government financial and judicial needs at various times. The tone of his writing suggests that Bower was very close to James I and was greatly affected by his sudden and tragic death in 1437. King James I was assassinated in Perth during an attempted coup while trying to escape through a sewer tunnel under the Blackfriars monastery. His wife, Queen Joan Beauford, was wounded but survived with their six-year-old son – King James II. There are passages in the
Scotichronicon that were clearly written with specific guidance for the young king, urging him to model his behavior on the virtuous conduct of his father. It is perhaps not a surprise that Bower also has firm political opinions regarding the behavior and actions of kings and how they should choose wives. The Scotichronicon was compiled and completed before King James II entered his majority rule.
Not only was Walter Bower an Augustinian canon, but he was one of the first students to attend the University of Saint Andrews, which was founded in 1410. Much of his chronicle sets Scotland within the broader continental context, specifically that of France. This does represent how the Franco–Scottish alliance was felt on a cultural level across Scotland. However, it also clearly demonstrates that Bower received instruction from scholars who had studied at the University of Paris. Bower also works hard to place Scotland within the context of major ancient cultures, such as the Greeks and Romans. He continues a mythic tradition of the founding of Scotland that tied it to biblical events. Though this isn’t what we would call “historically accurate” in a modern sense, it does represent the cultural mindset of Scotland. It reflects standard European practices when it comes to establishing a national identity. It is important to note that Scotland and Scots were intertwined with wider European politics, and they wished to continue forging and reinforcing these relationships.
Church History and Theology in the Scotichronicon
The Scotichronicon is also an excellent resource for church history in Scotland. Bower’s theology and canon law education distinctly emerges in his discussion of key events relating to ecclesiastical and monastic developments across Scotland. The establishment of new monasteries was important to him, but his focus also included some significant murders. You may already be aware of Robert the Bruce murdering John Comyn in a church, “solidifying” his claim to the Scottish throne. You can rest assured that this isn’t the only church murder to be found in the Scotichronicon.
As much as Bower was a scholar, he was also a preacher and incorporated many standard preaching practices and anecdotes of that time into the Scotichronicon. This helps explains some of the use of vivid language, dramatic descriptions of events, and references to other material. It is certainly meant to entertain or, at least, keep readers’ or listeners’ attention. It also provides a deeper understanding of fifteenth-century Scottish culture and mentality. There are a lot of tales about morality, but there is a clear representation of common cultural biases as well. It isn’t too surprising that Bower had no love of the English: he included many disparaging tales about them, including anecdotes about why the English have tails and criticisms of their clothing. He also clearly thinks that the people in the Hebrides lack civilization.
Bower does not skimp on his descriptions of battles and sieges. He has some critical descriptions of how battles played out. However, he probably used his flair for vivid language to elaborate on the details. Bower included a fascinating description of Black Agnes, the wife of Patrick Dunbar, Earl of Dunbar and March. Black Agnes defended Dunbar Castle from a siege by Sir William de Montague, Earl of Salisbury, in 1338. The siege took place while Patrick Dunbar was away. Bower’s description includes some interesting details about siege weapons used by both sides, with Black Agnes successfully destroying a battering ram with her projectile equipment.
Bower also helps us to understand the unique nature of Scottish ceremony. The Scotichronicon provides a unique description of the inauguration of Scottish kings, as described for the inauguration of Alexander III in 1249. Not only does he outline the use of the Stone of Scone, but he also identifies the iconic Gaelic-speaking “wild highlander” who recites the genealogy of Scottish kings back to Gaythelos (a Greek king) and Scotia (an Egyptian princess), drawing connections back to the mythical origins of the Scottish people which Bower detailed.
As with most chronicles, the Scotichronicon has preserved many documents that no longer exist in their original form today. Bower has saved a significant body of information specific to Scotland, but not all of it is focused on Scottish history.
Surprisingly, the Scotichronicon includes one of the earliest known versions of the Robin Hood story. This story was probably a document kept at St. Andrews. The excerpt focuses on Robin Hood and Little John’s piety. This is another example of how Bower incorporates his education and preaching experience into this chronicle.
Although Stewart commissioned the work, he likely did not see a completed copy of the Scotichronicon before his death in 1444. There certainly isn’t a surviving “presentation copy” of the work. It is generally assumed that Bower finished the Scotichronicon in 1447, two years before King James II would reach his majority rule. Still, Bower didn’t stop working on the project. He went on to produce an abridged version, which he worked on until he died in 1449.
There are several surviving manuscript copies of both the full and abridged versions, which were produced between 1449 and 1510. However, it wasn’t until the 1750s that a printed copy was created. The Scotichronicon was eventually translated and published in nine volumes between 1987 and 1998. Though it has been a foundational and essential source for scholars of Scottish history, keeping it in Latin made it a resource that only scholars could access.
Only very recently have the contents been made available to a wider, English-speaking audience interested in Scottish history. In many cases, it gets overshadowed by other sources, especially since a large part of it is a reproduction of Fordun’s work. However, because of this translation work, and a 2012 abridged version, it is now one of the more accessible chronicles of Scottish history. We owe a great deal to Bower for how we understand Scottish history, and the variety of information makes it a formidable source for anyone interested in medieval Europe.
Katherine Buchanan did her PhD at the University of Stirling, focusing on the landscapes and legal rights connected to the noble residences. She works for Western Washington University, teaches for Southern New Hampshire University. She also hosted the podcast Scotichronicast.
Further Readings:
Penman, Michael, Katherine Buchanan, and Lucinda H.S. Dean, editors. Medieval and Early Modern Representations of Authority in Scotland and the British Isles. Routledge, 2016.
Watt, D.E.R., editor. A History Book for Scots: Selections from the Scotichronicon. Birlinn Ltd, 2019.
Stevenson, Katie. Power and Propaganda: Scotland 1306-1488. Edinburgh University Press, 2014.
Brown, Michael. “‘Vile Times’: Walter Bower’s Last Book and the Minority of James II.” Scottish Historical Review 79, no. 2 (2000): 165-188.
Tanner, Roland. The Late Medieval Scottish Parliament: Politics and the three Estates, 1424–1488. John Donald, 2022
Subscribe to Medievalverse
Related Posts