Читать книгу The Isles of Scilly - Jessie Mothersole - Страница 4

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A WELL-KNOWN writer has spoken of the Scilly Isles as “patches of rock, dignified by historical and political associations”; and one is surprised to find, considering their small size and their isolated situation, how very frequently they do figure in the pages of history.

They were included with the mainland when the Romans took possession of Britain, and possibly their conquerors introduced Christianity here as elsewhere after they themselves had been converted. This is only guesswork. Strangely enough the first Christians whom we actually know by historical records to have landed in Scilly were heretics, sent there into exile by the Emperor Maximus for their unorthodox opinions. These were Bishops Instantius and Tiberianus, who were convicted of the Priscilline heresy in a.d. 384 and sent to “insula Sylina, quæ ultra Britannias est,” as we learn from Sulpicius Severus, who wrote only twenty years after the event.

After the Romans had left Britain (a.d. 410) the islands probably remained, like West Cornwall, independent of the Saxons; and when four centuries later the Northmen came to harry the country, they were joined by Welsh and Cornish Celts, glad of the chance of a blow at their common foe the Saxon. Scilly was then used by the Northmen as a sort of “naval base,” from which expeditions were made against the mainland. King Athelstan sent a fleet to oust them in 927, and left a garrison on the largest island; afterwards, in fulfilment of a vow, he founded a collegiate church at St. Buryan in Cornwall to commemorate his conquest.

It is uncertain at what date the Benedictine monks first came to Scilly. Some say it was in 938.

According to the Saga of King Olaf Tryggwason there was on Tresco in his time “a famous abbot, the head of a great cloister.” The story goes that the young Viking, in about the year 993, came harrying the coasts of England with a fleet of ninety-three ships, and was driven by contrary winds to the Isles of Scilly. Here he heard of a wonderful Christian hermit, who lived in a cell among the granite rocks and was said to possess the power of prophecy.

Olaf was then in the position of a seeker after truth. He was inclined towards the religion of the Christians, but he had never acknowledged himself as one of their number.

He was seized with curiosity to test the powers of the hermit, so he dressed up one of his tallest and handsomest followers in his own armour and bade him go to the cell and pretend he was the King. The disguise was quite useless. “You are no king,” said the hermit, “and I advise you to be faithful to your King.”

On the strength of this proof, Olaf went himself to the cell to make inquiries concerning his own future. The hermit foretold that he should not only become a renowned king and perform many famous deeds, but that (far greater honour!) he should lead many into the true Christian faith. And for a sign he told him that on returning to his fleet he would meet with foes, a battle would be fought, he would be wounded severely and be carried on a shield to his ship, but would recover after seven nights and would soon after be baptized.

Events happened just as had been predicted, and Olaf was so much impressed that as soon as he had recovered from his wound he put himself under the hermit’s instruction, and enrolled himself as a servant of the God of the Christians.

Afterwards he went to Tresco, where was “a famous abbot, the head of a great cloister,” who with his brethren came down to the shore to meet the King and welcome him with all honour. They gave him further instruction in the Christian faith, and finally he and all his company were baptized.

He appears to have spent several years in Scilly; and when he returned to Scandinavia, it was to devote his energies to preaching, in his native land and in Iceland, the Gospel which he had learnt to love in these remote islands.

Such is the story as told by Snorri Sturluson, the Icelandic historian, in 1222. We must not rely on the accuracy of his details; for example, the “great cloister” to which he refers was probably only a cell of two Benedictine monks. But there is little doubt that he followed a trustworthy Scandinavian tradition in placing the conversion of their hero Olaf in such an out-of-the-way and little-known spot as Scilly.

So in these little islands there was lighted a torch which kindled the flame of Christianity in far-distant lands.

The Abbey on the island of Tresco was appropriately dedicated to St. Nicholas, the patron-saint of mariners. By the reign of Edward the Confessor (1042–1066) the monks had acquired the tithes of all the islands, and the exclusive ownership of St. Elid’s (St. Helen’s), St. Sampson, St. Teon (Tean), Reutmen, and Nurcho, the two last of which cannot be identified.

Scilly is not mentioned in Domesday Book; but we find King Henry I. granting to the Abbot of Tavistock “all the churches of Sully with their appurtenances.” Later, Reginald Earl of Cornwall confirms this grant, with all wrecks “except whale and a whole ship.”

In another grant all the tithes of Scilly (and particularly of rabbits!) are given to the monks by Richard De Wich “for his soul, and the souls of his parents, and of Reginald Earl of Cornwall his lord.” There is something pitifully ludicrous in this special inclusion of tithes of rabbits in the price paid for the salvation of human souls.

The right of the Abbots of Tavistock to the shipwrecks was challenged by King Edward I. in 1302, and upon inquiry the jury found that the Abbot and all his predecessors had “enjoyed” from time immemorial all the wrecks that happened in Scilly, except gold, whale, scarlet cloth, and fir or masts, which were reserved to the King.

An author of the last century says, with a cheerful belief in human nature: “Perhaps the right of wreck was given to the convent for the purpose of attaching an increased degree of merit to their prayers in favour of ships likely to be dashed against those rocks.” But surely, from another point of view, it was putting rather an unnecessary strain upon their virtue!

Of the secular government of Scilly, there are from time to time fragmentary records.

In 1248 Henry III. sent a Governor, Drew de Barrentine, with command to deliver every year seven quarters of wheat to the King or his agent.

King Edward I. in 1306 granted the Castle of Ennor in Scilly to Ranulph de Blankminster, in return for his finding and maintaining twelve armed men at all times for keeping the peace in those parts. This Castle of Ennor is identified with Old Town Castle on St. Mary’s, of which only the smallest vestiges remain.

Ranulph de Blankminster also held the islands for the King, paying yearly at Michaelmas three hundred puffins, or six shillings and eightpence. Puffins must have been cheap in those days! In 1440 we find the rent is still six and eightpence, but fifty instead of three hundred puffins are reckoned the equivalent. Poor puffins! had their numbers really dwindled so much in 134 years by their constant contribution to the rent-roll that they were six times more difficult to obtain? I hope it was only that they had become more wary and expert in the art of being “not at home” when the rent-collector called.

In this same reign, Edward I., the monks of Tresco Priory made an appeal to the King representing their need of proper defence from the attacks of foes. The King granted them letters of protection, which were particularly addressed to “the Constable of the Castle in the isle of Ennor,” who seems, therefore, to have been the chief secular authority in the islands at the time.

Ranulph de Blankminster appears to have fulfilled but ill his half of the compact with the King, for only two years after it was made we find William Le Peor, Coroner of St. Mary’s, making complaint of him that instead of keeping the peace he entertained rogues, thieves, and felons, and with their help committed many abuses. The King appointed a commission to inquire into the matter; but we do not learn that anything was done. The practical result of the complaint was that William Le Peor was thrown into prison by Blankminster at Le Val (supposed to be Holy Vale on St. Mary’s), and made to pay one hundred marks. So it is to be feared that he had plenty of leisure to regret his interference in the cause of justice. Judgment was rough and ready in those days. An old record of the twelfth year of Edward I. tells of the drastic treatment of felons. “John de Allet and Isabella his wife hold the Isle of Scilly, and hold there all kind of pleas of the Crown, throughout their jurisdiction, and make indictments of felonies. When any one is attainted of any felony he ought to be taken to a certain rock in the sea and with two barley loaves and one pitcher of water upon the same rock they leave the same felon, until by the flowing of the sea he is swallowed up.”

At the height of the French Wars of Edward III., the two monks of Tavistock who lived on Tresco must have found their position uncongenial, for they sought and obtained from the King permission to hand over their duties to two secular chaplains, who should perform Divine service daily and celebrate the Mass, while they themselves retired to the more peaceful cloisters of Tavistock.

More than a century later, we get another proof that the islands were not always an “eligible situation.” Richard III. ordered an inquisition of them to be taken in 1484, when it was shown that they were worth 40s. a year in peaceable times, and in times of war nothing!

The next important record of the islands comes from John Leland, library keeper to King Henry VIII., and the greatest antiquarian of his time; also the greatest “tourist,” for he was empowered by the King to search for objects of antiquity in the archives and libraries of all cathedrals, abbeys, and priories; and he spent six years travelling the country to this end: his “Itinerary” began in 1533. His notes on Scilly are so interesting that I cannot refrain from quoting them in full:—

“There be countid a 140 islettes of Scylley that bere gresse, exceding good pasture for catail.

“St. Mary Isle is a five miles or more in cumpace; in it is a poor town, and a meately strong pile; but the roves of the buildings in it be sore defacid and woren.

“The ground of this isle berith exceeding corn; insomuch that if a man do but cast corn wher hogges have rotid, it wyl cum up.

“Iniscaw longid to Tavestoke, and ther was a poor celle of monkes of Tavestoke. Sum caulle this Trescaw; it is the biggest of the islettes, in cumpace a 6 miles or more.

“S. Martines Isle.

“S. Agnes Isle, so caullid of a chapel theryn.

“The Isle of S. Agnes was desolatid by this chaunce in recenti hominum memoria. The hole numbre of v. housoldes that were yn this isle cam to a mariage or a fest in S. Mary Isle, and going homewarde were al drownid.

“Ratte Island.

“Saynct Lides Isle wher yn tymes past at her sepulchre was gret superstition.

“There appere tokens in diverse [of] the islettes of habitations [now] clene doun.

“Guiles and puffinnes be t[aken in] diverse of these islettes.

“And plenty of conyes be in diverse of these islettes.

“Diverse of [these] islettes berith wyld garlyk.

“Few men be glad to inhabite these islettes, for al the plenty, for robbers by the sea that take their catail by force. The robbers be Frenchmen and Spaniardes.

“One Davers a gentilman of Wilshir whos chief house at Daundesey, and Whitington, a gentilman of Glocestreshire, be owners of Scylley; but they have scant 40 marks by yere of rentes and commodities of it.

“Scylley is a kenning, that is to say about xx. miles from the very westeste pointe of Cornwalle.”

The following additional notes on Scilly are also found amongst Leland’s papers:—

“Ther be of the Isles of Scylley cxlvii. that bere gresse (besyde blynd rokkettes) and they be by estimation a xxx. myles from the west part of Cornewale.

“In the biggest isle (cawled S. Nicholas Isle) of the Scylleys ys a lytle pyle or fortres, and a paroch chyrche that a monke of Tavestoke yn peace doth serve as a membre to Tavestoke Abbay. Ther be yn that paroch about a lx. howseholdes.

“Ther is one isle of the Scylleys cawled Rat Isle, yn which be so many rattes that yf horse, or any other lyving best be browght thyther they devore hym. Ther is a nother cawled Bovy Isle.

“Ther is a nother cawled Inisschawe, that ys to say the Isle of Elder, by cawse yt berith stynkkyng elders. Ther be wild bores or swyne.”

Leland appears to have jotted down his notes as the information was given him on the spot; and the fact that his informants were not always agreed would account for some discrepancies and repetitions. He did not live long enough to arrange his notes. A very short time after his visit the “poore celle of monkes” ceased to exist. With the dissolution of monasteries in 1539, the Abbey of Tavistock fell, and its lands in Scilly passed to the Crown.

Another ten years, and we find the islands being used as a pawn in the game of a man of high ambitions. Lord Admiral Seymour, the brother of the Lord Protector, was accused, in a bill of attainder brought against him in 1549, of having entered into relations with the pirates of the Channel, forged cannon, collected money and munitions of war, and “gotten into his hands the strong and dangerous isles of Scilly.” On these and other charges he was put to death.