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THE great change which has
taken place in the municipal government of Aberdeen during the last half
century renders it somewhat difficult for the present generation, living
under new jurisdictions, new laws, and new conditions and customs. to
realise the place and position occupied by the craft associations for
over four centuries. The power which they possessed and the jurisdiction
they exercised in virtue of Royal Charters, Acts of Parliament, and Acts
of Council, were far more extensive than is generally supposed. Their
monopoly of trading privileges, so far as their own handicrafts were
concerned, was but one thing. They were much more than mere industrial
or trading societies; they had a far wider scope. They embraced a rigid
supervision of the whole conduct of the individual ; all the journeymen,
servants, and apprentices in the town, as well as the members proper,
came within the jurisdiction of the deacons and their courts. Each craft
acted as its own parochial board; they were the only friendly and
benefit societies in existence, and to a certain extent members were
assisted by loans out of the general funds to carry on their business.
It will be readily understood, therefore, that as the individuals
connected with the craft associations, both directly and indirectly,
formed by far the largest proportion of the population for over four
hundred years, the history of these societies cannot fail to assist in
throwing light on the habits, customs, and general mode of living of the
people from the twelfth century down to within less than half a century
ago. Under the jurisdiction of these associations the individual gave up
almost all freedom of action on religious and social, as well as
trading, concerns; and the different acts and statutes passed in these
associations, and to which we will refer more in detail as we proceed,
will illustrate the extent to which individual or personal liberty was
voluntarily resigned in favour of the common weal.
The early history of the
Craft Guilds or associations in Aberdeen is to some extent traditional.
We have evidence of the existence of special trading privileges as far
back as the twelfth century, but it is not until well into the fifteenth
century that time public records give us any direct information of the
existence of organised bodies of craftsmen. Deacons or Masters of the
Craft are known to have been general in all the leading burghs in
Scotland about 1424, but it is impossible to fix the precise date at
which any particular Craft formed an association with "ane wise man of
the Craft" at its head. The introductory chapters which have already
been given on Merchant and Craft Guilds both at home and abroad, should
assist in throwing some light on that period of the history of the
Aberdeen Crafts which may be considered traditional—the period embraced
between the date when trading charters were first granted to the town,
down to the time when mention is made of their functions and privileges
in the Burgh Records.
The earliest charters
granted to Aberdeen had reference to trading privileges solely. Charters
confirming the town in the possession of its property came at a much
later date; in its infancy the town only sought protection to hold its
market, and carry on its small trading concerns freely and peaceably. In
1196, William I. (King William the Lion) granted the following charter
to burgesses in and north of Aberdeen.
William, by the grace of
God King of Scots, to all good men of his whole land greeting, Know all
men present and to come, that I have granted, and by this my charter
have confirmed to my burgesses of Aberdeen, and to all the burgesses of
Moray, and to all my burgesses dwelling to the north of the munth (?)
[the Grampian Hills] their free hanse, to be held where they will, and
when they will, as freely and peaceably, fully and honourably, as their
ancestors in the time of King David, my grandfather, had their hanse
freely and honourably. Wherefore I strictly forbid anyone to trouble or
disturb them therein, on pain of my full forfeiture.
By this charter it is
evident that similar privileges had been granted during the reign of
David I. (1124-53) but it is not improbable that these privileges had
been granted without any formal written charter. In point of fact,
charters in writing were scarcely known in the North of Scotland at this
period, their introduction taking place in the reign of David's brother,
Alexander I.
King William also granted
"speciall fredomes to the whole burgesses of Scotland," one of these
being that no prelate, earl, baron, or secular person shall presume to
buy skins, hides, or such like merchandise, but that they shall sell the
same to merchants or burgesses within whose sheriffdom and liberty the
sellers of such merchandise dwell; and also that the merchandise
aforesaid and all the other merchandise shall be presented at the mercet
and mercet cross of burghs and there "preofferit" to the merchants of
the burgh "effectuoaslie" without fraud or gyle, and the custom thereof
be paid to the King. By two separate charters, King William confers
similar privileges to the burgesses of Aberdeen specially, giving them
also exemption from tolls and customs in all markets and fairs within
the Kingdom. Both these charters are dated Aberdeen, 1179. (It may be
mentioned in this connection that King WilIiam's name is very closely
associated with the Aberdeen Trades. In the earlier part of his reign he
erected a palace (the site of which would be about the foot of the
present Exchange Street), which was afterwards gifted to the monks of
the Holy Trinity. This palace, at which King William occasionally took
up his residence, became the property of Dr. William Guild, and was
gifted by him to the Incorporated Trades in 1633. In an inventory of the
furniture in this edifice, taken at the time it came into possession of
the Trades, there are mentioned King William's chair, King William's
table, and his picture, all of which are still extant. Fuller reference
to the old Trinity monastery will be made in a subsequent chapter.)
It will be observed that
these charters were granted to "my burgesses" generally. Here we find
the starting point with regard to both merchant and craft associations.
This is the basis on which the superstructure rests, and unless this
fact is kept clearly in view it will be impossible to understand the
growth and development of the merchant and craft associations known as
Guilds or Crafts. The rights conferred are conferred generally, and the
distinctions between the privileges of the merchants and the craftsmen
arose gradually, before being recognised by law or royal charter. When
we keep this cardinal fact before us as to the general nature of the
original gifts of right to trade and other privileges, we can trace not
only the development, but the causes of all the various conflicts and
differences that arose as the towns increased in importance, and
advanced in their ideas of government and the relative rights of
citizenship.
The word burgess, which
has, it is said, a Roman origin, simply meant a citizen or inhabitant.
Burgesses were the legally recognised inhabitants of a place, hamlet, or
village, or any considerable collection of families—groups of
individuals who, by trade and the use of handicrafts, were seeking to
maintain an independent existence, and not be entirely subject to the
nobles and chieftains of the land. The conditions and privileges of
burgess-ship have varied in different periods and in different parts of
the kingdom, but, in its simple and original form, it meant a legally
recognised inhabitant and nothing more.
In the twelfth century,
when the first recognition of burgesses by the Crown in Scotland took
place—or at least of which there is any record—the villages and towns in
Scotland were both few in number and scantily populated. Previous to
that, they had not been deemed worthy of special recognition; it was
only when the inhabitants became sufficiently numerous to be of service
to the king in times of emergency that they were recognised, and that
the right to trade and protect themselves against invasion was granted.
The earliest towns have been well described as a "mere bit of land
within the lordship, whether of the king or soave great noble or
ecclesiastic, whose inhabitants, either for purposes of trade and
protection, came to cluster together more closely than elsewhere." Thus
the granting of trading privileges and protection in the possession of
any property they might acquire, cane to be the first means of knitting
the burgesses together, first into a body known in some parts of the
country as the Frith Guild, formed for the purposes of order and
self-defence; and next as a Guild for defending and protecting their
means of livelihood as well as their lives. As time wore on, the
burgesses divided themselves into two classes. The merchant class, as
Hallam says, "gradually concentrated themselves on greater operations of
commerce, on trades which required a larger capital, while the meaner
employments of general traffic were abandoned to their poorer
neighbours." Motley, in his history of the Dutch Republic, also gives an
excellent description of the rise of towns, which may, with remarkable
accuracy, be applied to burghs in this country: "By degrees the class of
freemen, artisans, and the like, becoming the more numerous, built
stronger and better houses outside the castle gates of the `land's
master,' or the burghs of the more powerful nobles. The superiors,
anxious to increase their own influence, favoured the progress of the
little boroughs. The population, thus collected, began to divide
themselves into Guilds. These were soon afterwards erected by the
community into bodies corporate; the establishment of the community, of
course, preceding the incorporation of the Guilds."
Much confusion has arisen
in attempting to make out that the Craft or Trade Guilds sprang out of
the Merchant Guilds. Neither in Scotland nor anywhere else was this the
case. Both had the one common origin, and the division or separation
into distinct classes, having distinct and separate interests at stake
in the community, was simply the natural outcome of their conflicting
interests. The confusion on this point has chiefly arisen from the fact
that in some places merchant trading was more extensively carried on
than handicrafts; but as a matter of fact there were more instances of
an exactly opposite nature, where the craftsmen became and were known to
be associated into Guilds before the merchants. Originally they both
belonged to the one general class designated as burgesses, and only
became separated when their particular interests began to conflict. It
is a simple case of development. First, the general body of burgesses
loosely brought together; then followed the grant of rights and
privileges; then arose combinations in each class for the defence of the
privileges pertaining to their particular branch of trade or industry.
But at no time were the crafts under the control of the merchants. The
merchant burgesses, it is true, had greater influence in the Town
Councils than the craftsmen, as was the case in Aberdeen, but the one
class of associations did not spring from the other; they all sprang
into existence on account of the trading privileges granted to the
general body of the burgesses or inhabitants. On 12th February, 1222, a
charter, of which a translation follows, was granted to Aberdeen by
AIexander II.
Alexander, by the grace
of God King of Scots, to the bishops, abbots, earls, barons, justiciars,
sheriffs, provosts, officers, and all good men of his whole land, clergy
and laity, greeting. Know all men present and to come that I have
granted and by this my charter have confirmed to my burgh and to my
burgesses of Aberdeen, the rights and privileges that my predecessors
granted to the burgh and to the burgesses of Perth, that is to say to
hold their market on Saturday in every week. And I have rightly given my
sure protection to all good men who shall come to that market. And I
forbid anyone wrongously to inflict injury or annoyance or inconvenience
upon them while coming to market or while returning, on pain of my full
forfeiture. I also strictly forbid any stranger merchant to buy or to
sell anything within the Sheriffdom of Aberdeen outwith my burgh of
Aberdeen, in despite of my protection. But stranger merchants are to
bring their merchandise to my burgh of Aberdeen, and there sell the same
and receive their money. If, however, any stranger merchant shall, in
despite of my protection, be found within the Sheriffdom of Aberdeen
buying or selling anything, he is to be apprehended, and kept in
custody, until I shall have declared my pleasure regarding him. I
likewise strictly forbid any stranger merchant to cut his cloth for sale
in the market of Aberdeen, save from the day of the Ascension of our
Lord to the Feast of St. Peter's Chains; between which terms it is my
will that they cut their cloth for sale in the market of Aberdeen, and
there buy and sell their cloth and other merchandise in common with my
burgesses in like manner as my proper burgesses: saving my rights. I
likewise ordain that all who dwell in the burgh of Aberdeen, and wish to
take part with my burgesses in the market, take part with them in paying
my dues, whose men soever they be. I likewise forbid the keeping of any
tavern in any town within the sheriffdom of Aberdeen, save where a
knight is lord of the town and dwells therein; and there no tavern save
one only is to be kept. I likewise grant to the same, my burgesses of
Aberdeen, that they have their Merchant Guild, the waulkers and weavers
being excluded. I likewise strictly forbid anyone dwelling outwith my
burgh of Aberdeen within the Sheriffdom of Aberdeen to make or cause to
make cloth, dyed or shorn, within the Sheriffdom of Aberdeen, save my
burgesses of Aberdeen who are of the Merchant Guild, and who take part
in paying my dues with my burgesses of Aberdeen; with the exception of
such as had hitherto their charter securing this privilege. Wherefore I
strictly forbid anyone within the Sheriffdom of Aberdeen to presume to
make cloth, dyed or shorn, on pain of my full forfeiture. If, however,
any person's dyed or shorn cloth shall be found made in despite of this
protection, I command my Sheriff to seize the cloth, and to do therewith
as was the custom in the time of King David my great grandfather. I
likewise strictly forbid any stranger outwith my burgh at Aberdeen to
buy or to sell hides or wool, save within my burgh of Aberdeen. All
these privileges and usages, however, I grant, and by this my charter
confirm to them, without prejudice to the privileges and free usages
which before this grant were bestowed on other burghs and burgesses
within the bailiwick of Aberdeen. Moreover, I strictly enjoin my
baillies of Aberdeen to render aid to my burgesses of Aberdeen, and
rightly to maintain them in possession of the foresaid true usages of
the burgh. And I forbid anyone to make bold wrougously to trouble my
foresaid burgesses, in despite of the foresaid reasonable laws and
usages, on pain of my full forfeiture.
In the curious exception
made in the above charter regarding waulkers and weaners—an exception
that is also made in charters granted by Alexander II. to Perth and
Stirling—we have an indication that the merchants even at that early
period had been desirous of securing the monopoly of dealing or selling,
and of confining the craftsmen to the exercise of their particular
crafts. The same exclusion was attempted during the reign of Edward I.
in London, Winchester, Marlborough, Oxford, and Beverley, and are the
first indications that we have of the long-standing conflict between the
more plebeian crafts and the more wealthy merchant burgesses. In all
countries, the weavers, and their fellow craftsmen the waulkers or
dyers, were the first to make their existence known as a combined body,
and it is thus interesting to note that in Scotland, as far back as the
thirteenth century, they were specially mentioned in a charter excluding
them from the same privileges as the Merchant Guild.
King Robert the Bruce
granted six charters to Aberdeen, all of a more or less trading
character. The first was a charter granting to the community the charge
of keeping the forest of Stocket; by the second he granted the privilege
of holding the Trinity Fair in the town; and by the third, which is
dated Berwick, 10th December, 1319, he confirmed the burgesses in the
property of the burgh, along with the mills, waters, rivers, fishings,
small customs, tolls, courts, weights and measures, and all other
liberties granted by His Majesty's predecessors. This charter is looked
upon as the fundamental charter of the town.
In 1336, a portion of
Edward's army, under Sir Thomas Roscelyn, laid Aberdeen waste. It was
pillaged and burned by the English invaders, and some years elapsed
before it recovered from the devastation. King David, who had been
abroad at the time of his father's death in 1:329, carne to Scotland in
1341, and, along with his consort Johanna, paid several visits to
Aberdeen, where he also held his first Parliament. It was about this
time that he granted several charters to the town, confirming the
burgesses in all their property and privileges, and it was also during
his reign that the newly-restored town came to be called New Aberdeen.
From this period trade began to develop with considerable rapidity. In
the Rotuli Scotia, there is frequent mention made of Aberdeen merchants
obtaining passports to England to barter their commodities ; and the
customs paid at this period also show that, compared with other towns in
Scotland, Aberdeen must have been an active trading centre.
The mention of New
Aberdeen recalls the fact that there are in the "archives" of the
Aberdeen Trades several interesting documents pertaining to the trades
in Old Aberdeen, showing that so far as trading privileges were
concerned the two burghs acted independently. These documents include a
translation of the charter granted by James III. in 1498 in favour of
the Right Rev. Father in Christ Williamn Elphingston, Lord Bishop of
Aberdeen, etc., etc., for his great services as Ambassador to England,
France, Burgundy, and Austria, and for his other important, faithful,
and useful labours for the good of the commonwealth, by which the
village of Old Aberdeen is confirmed in the privileges of an Episcopal
City and University, and erected into a free burgh of barony, holding of
the said Bishop Elphinston and his successors, Bishops of Aberdeen, who
are to have power of appointing a provost, baillies, and other
magistrates; and the burgesses thereof are allowed to buy and sell
wines, wax, cloth, woollen, and linen or any other merchandise; and to
exercise the occupations of bakers, brewers, fleshers, fishers, and
craftsmen of any other trade; to have a cross and market-place, and a
weekly market every Monday, and two public fairs—one on the Monday
before Pasch (or Easter), to be called Skeir Thursday's fair, and the
other on St. Luke's day, to continue for a week. This Charter, which is
dated Linlithgow, 21st August, 1498, was confirmed by an Act of
Parliament of Charles II., passed on 20th May, 1661. There is also a
charter granted by the Right Rev. Father in God George Halyburton, Lord
Bishop of Aberdeen, to the Trades of Old Aberdeen, which confers upon
them several privileges, and grants them the liberty of erecting lofts
for themselves in the Cathedral. This charter is dated the Episcopal
Palace, Old Aberdeen, 20th April, 1684. A charter was granted by George
T. confirming all previous charters, and directing the town of Old
Aberdeen to be held as a barony of the Crown as coming in place of the
Bishops of Aberdeen, dated at St. James's, 19th February, 1719.
It was under these early
charters that the craftsmen began to form their associations. One of the
first Acts of the reign of James III. was to the effect that " no man of
craft use merchandise be himself, nor sell merchandise either by
himself, nor his factors, nor his servants, unless he leave and renounce
his craft without colour or dissimulation." Thus the merchants and the
crafts were driven apart, and each had to form associations for the
protection of their particular privileges. As towns grew in size,
craftsmen of the same calling multiplied, and having interests in
common, it was natural for them to associate together for the promotion
of their mutual interests. Reading and writing were unknown
accomplishments among craftsmen, and all interchange of ideas and
information had to take place by "word o' moo." When, therefore, they
had interests in common to protect they were compelled to meet and form
combinations of some sort. Out of such meetings the formation of private
fraternities or societies, composed of the members of the same
handicraft, was an easy step. "Such private societies existed long
before the members sought public recognition by the authorities, and
before the magistrates of the Royal Burghs had the power conferred upon
them to bestow exclusive privileges upon craftsmen." (Warden's "Burgh
Laws.")
When the crafts began to
assume a position of importance in the burghs, the Legislature took more
particular cognisance of them ; and for their better organisation and
"conduction," the second Parliament of James I., held at Perth, passed
the following Act on 12th March, 1424 :-
It is ordainit that in
ilk toune of ye realm, of ilk sundrie craft used yairin, be chosen a
wise man of ye craft, and be consent of ye officer of ye toune, ye qlk
shall be holdine Deacon or master over the rest for ye tyme, to governe
and assaye all workis yat beis made be ye craftsmen of yat craft, sua
that ye kingis leidges be not defraude and skaithed in tyme to cume as
yai have been in tymes bygone threw untrue Yuen of the craftes.
This is the first mention
of deacons in an Act of Parliament. Previous to the passing of this Act
the craftsmen appear to have elected their deacon without asking the
consent of the "chief officier of the toune," perhaps for the good
reason that in many of the burghs there was no chief officer at this
period in existence. Three years after the passing of the above statute,
another was passed which plainly indicates that the deacons and the
crafts had been assuming more power than was deemed desirable. This Act
emphatically declares :-
Whereas the statutes made
in former Parliaments anent Deacons or crafts in the burghs of the
Kingdom tended to the hurt and common loss of the whole kingdom, the
King, with the advice of the three estates of the realm, has revoked the
said statutes and wholly annulled them, forbidding in time to come the
election of such deacons by the craftsmen in any burghs of the kingdom,
or the exercise by them though otherwise elected of the duties of
deacons, or the summoning of their customary assemblies which are
believed to resemble meetings of conspirators.
The Act then proceeds to
specify the duties to be performed by the Wardens who were to be chosen
by the Councils.
It is statute and ordanit
that men of Crafts within burrows shall have for a year to come of every
Craft a Warden chosen by the Councill of the burgh, who, with counsel of
other discreet men unsuspected, assigned to him by the said Councill
shall examine and appryze the matter and the workmanship of ilk Craft,
and sett it to a certain price, the whilk if any breakes, the said
Warden shall punish the said breakers in certain pain, whom, if he
punish not, the Alderman, Bailies, and Councill of the burgh shall
punish them in certain pain; whom if they punish not, the king shall
have a certain pain of that burgh. The pain of the breakers of the price
shall be escheat of the samen thing of the whilk the price beis broken,
to be applied, the one half to the Warden of that Craft, and the other
half to the common work of that burgh where it beis seen most expedient.
The pain of the Pryzer, if he be negligent and punish not shall be in
the unlaw of the Burrow Court as oft as he beis convict culpable, and
fallyse, shall be applied for the half of the common purse of the town,
and of the other where it beis most expedient to the work of the town.
The pain of a Alderman, Bailies, and Councill of the Burgh that beis
negligent in punishing of the Warden as oft as the default, shall be in
ten pounds to the king, and shall be raised after that they be
challenged and convict by the Chamberlain and his deputes, the whilk
ordnance shall be extended to Dleasons, `Frights, Smiths, Taylors,
Weavers ; and all others likewise generallie who has fees and handling
shall be prysed as is before said, and attour to landward jurisdictions,
ilk Burrow shall pryse in the Burrows, and punish the trespassers as the
Wardens does in the Barronies, and if the Barron does not the Sheriff
shall punish the Barron, and if the Sheriff does not they the shall be
in Amerciament to the King. And the Aldermen, Bailies, and .Councill in
Burrows shall inquire ilk month at least if the Warden of the Crafts
pryse will and punish ye trespassers, and if any man complains of over
great price or breaking of the price made or sett to the Alderman,
Bailies, and Councill that they punish the pryser and gar the party
complaining be assized under the pains aforesaid.
The above Act furnishes a
striking illustration of what may be called the State regulation of
industry instituted in the fifteenth century and continued down to very
recent times. Wages were regulated, the price of manufactured goods of
all kinds, from the penny loaf to a salmon barrel, fixed, the number of
journeymen and apprentices strictly limited, and the quality of the work
inspected. All these matters were subject to the control of the local
authority and the craft associations acting under Royal Charters, Acts
of Parliament, and Acts of Council.
It is evident from the
numerous Acts passed at this period that the craftsmen had a hard time
of it. No sooner was the election of deacons legalised, and the powers
they were entrusted with put into operation, than the associations of
craftsmen were condemned as conspiracies "of general prejudice to the
kingdom," their gatherings denounced as "meetings of conspirators," and
the election of deacons declared illegal. About 1457, however, the
crafts seem to have taken the law into their own hands, and elected
their deacons without obtaining the consent of the governing body of the
town. An exemption had been made in the case of the goldsmiths of
Edinburgh, who were authorised to appoint "ane officiar" to inspect all
work and see that it was up to a certain standard; and, taking advantage
of this case as a precedent, the craftsmen throughout the country
generally continued to elect their deacons in despite of the statute
that was passed putting then down "in all tym cuming." This however, was
soon put a stop to. In 1491, the office was again abolished, because it
was " understood by the king and the three estaits that the using of
Deacons of Crafts in Burghs is richt dangerous, and as they use the
same, may cause trouble to the lei es by convening together and making
laws of their craft contrary to the common profit, whereby when one
leaves work another dare not finish it," and " it is statute that ilk
sik deakons sail cease for ane yeir, and have no power but to examine
stuffe and warke wrocht by the craft; that rneasons and wrichtes and
uther men of craft wha statutis that they sail have fee alsweill for the
halie daie as for the wark day sail be indicted as common oppressors and
punished accordingly." For a time the craftsmen were less aggressive
towards the Town Councils; but as they gradually increased in numbers
and influence in the communities, they commenced a long series of
conflicts, the history of which, as far as Aberdeen is concerned, will
be given in a subsequent chapter.
Very severe punishment
was imposed upon craftsmen when they ventured to act independently or in
any spirit of antagonism to the Town Council. For instance, on 18th May,
1484, we find that in Aberdeen, "ye alderman, baillies, and consale,
becauss thae have foundin grete fault in ye craft of ye cordiners at yis
tym, thae have put down ye deyknis of ye said craft, annuland al powaris
that yai gef to thaini of befor, and will, fra hyncefurth, tak ye
correction of thaim all in tym to cum, and to punyss thaim after yair
demerits yt sal be committed in tym cummand."
The office of
deacon-convener was never formally recognised by law in the same manner
as that of the deacon. A convener of deacons is first heard of when the
crafts had to combine for their common interests against what they
considered encroachments in their privileges by the merchant class of
burgesses. The first mention of a deacon-convener in Aberdeen occurs in
connection with the Common Indenture in. which George Elphinston,
saidler, is designated as deacon-convener; but, for reasons not far to
seek, the Town Council of that period do not appear to have looked on
the office with any degree of favour. An effort was made in 1591, as the
following extract from the Council Register will show, to put down the
office altogether, but the craftsmen seem to have paid little heed to
the edict, as they continued after a brief interval to elect their
convener as before :-
3rd November, 1591—The
said day in the terms assignat to David Castell, deacon to the wobsteris,
Alexander Steven, deacon to the baxters, William Spence, deacon to the
cordinaris, Andrew Watson, wricht, alleging him deacon to the wrichts,
and Gilbert Blak, deacon to the couparis, for thamselfhs, and in name of
the remanent deacons of the craftis of this burgh to exhibit and produce
before the prouest, baillies, and counsall sic power authoritie and
right granted be thame either be the Acts of Parliament, or yit giffin
to thame be His Grace, or any of his majesties predecessoris, or be the
magistrates and counsall of the said burgh to elect and cheis ane deacon
of deaconis, or deacon-convener, to assemble and convene the haill
crafts of this burgh, with certification that gif thai failziet to
produce the same this day the prouest, baillies and counsall shall
proceed against the said deacons for electing of the said Alexander
Steven, deacon-convener, and against the said Alexander for accepting,
exercising and using of the said office, as disturbers of the common
weal, quhytness, and peace of this burgh, contravenaris of his Majesties
Acts of Parliament and usurpairs of authoritie and power upon them to
cheis and have a deacon-convener prohibitt be his grace's lawis, and
discern them to have done wrang thereanent. And the sadis deaconis to
desist and teas fra all cheising and electing of ony to be deacon of
deacons or deacon-convener to the craftis of this burgh hereafter, and
the said Alexander to desist and cease frae all using and exercising of
his said office in ony tym coming, as the craft and ordinance set down
thereanent upon the 27th of October last by past at lynth does
testify—The persons of the counsall after calling they are to say,
Alexander Rutherford, prouest, etc., being all personallie present in
the counsall hous, causit call all the saidis deacons out the tollboyth
window to compere this day before thaim to the effect aforesaid and thay
being oft tymes callit nane ane compearit except the said Alexander
Stevin, present deacon-convener to the saidis craftis, and the saidis
David Castill, deacon to the wobsteris quha being desired be the
counsall to satisfy the desire of the said ordinance maid upon the said
27th of Oct. for producing before them the power, authoritie, and right
which they and the saidis crafts had giffen and granted to them be Actis
of Parliament or be his Grace or his Hines predecessors or yet be the
magistrates of this burgh to elect and cheis ane deacon of deacons, or
deacon-convener, and to produce whatsomever right they had giffane thame
power and authoritie to that effect (gif they any had) the said
Alexander Stevin, present deacon-convener to the saidis craftis, and the
said David Castell, deacon to the wobsteris, cowpearing peisonallie for
themselffes, and in name of the remanent deaconis of the craftis of the
saidis burgh, producit nathing for satisfyeina of the dyett according to
the ordinance of the said Act of Counsall of the date aforesaid ; And
therefore the Provost, Baillies, and the persons of the Counsall
foresaid have fand that the deaconis of the craftis of this burgh have
done wrang in electing of the said Alexander Stevin, deacon of deacons,
and deacon-convener to thaim, and the said Alexander in the using and
exercising of the said office without any power, right, or authoritie
giffen or grantit to him to that office either be Actis of Parliament or
be His Majesties predecessors, or yet be the magistrates of this burgh.
And therefor descernit and ordainit the saidis deacons to desist and
teas frae all cheising and electing off ony deacons off deacons or
deacon-convener, and the said Alexander Stevin fra all using and
exercising of the said office in tym cuming.
For eight years after
this deliverance, there is no mention of a deacon-convener being
appointed, but, as will be seen from the following list, there is an
almost unbroken line from 1587 down to the present day:—
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