"Scotland is drinking itself to
death." So we are told from time to time by our neighbours south of
the Tweed. And the question naturally comes – How far is the alarming
assertion true? We need not, ostrich-like, cover our eyes to avoid the
sight of danger. There can be no doubt that matters are bad both in town
and country as regards excessive indulgence in stimulants. Unhappily, we
live in a land where thirsty men are to be found by the million –
human beings overwhelmed by a perpetuity of thirst; and lamentable
scenes are the consequence. A score of highly-coloured pictures appeal
every day to the heart of the philanthropist. In our police cells,
batches of men and women are weekly to be seen prostrate through
overdoses of alcohol. On the public streets men reel and tumble, and
carry poverty and ill-nature to their wretched homes. No disparaging
comparisons; but pride ourselves as we may on our social progress, we
have not, after all, got a long way in advance of those days upon which
we are so wont to cast a slur. No opportunity is lost of congratulating
ourselves on our improvement of behaviour as contrasted with the
bacchanalian habits of the last, or penultimate generation. And,
unquestionably, gentlemen, do not get drunk now-a-days in the
gross fashion that was common even amongst our grandfathers. At least
they do not drink, as a rule, so as to lose their heads or legs. Not so
long ago, three bottlemen were common in society; but such human casks
have gone the way of the dodo and pterodactyl. Even the formality of
taking wine with each other at table, especially the practice of
drinking healths, is fast becoming obsolete. Still, while admitting that
the scandal of open drunkenness has gone from the upper and middle
classes, it must not be forgot that a man may be intoxicated without
being helplessly drunk. Inebriation means slow poisoning, and the amount
of this suicidal conduct which is constantly going on is terrible to
think of. Nothing can be more hurtful to both body and mind than the
general habit during the day of "nipping" – the most
mischievous phenomena of our social life – whether the liquor taken be
bar sherry, petroleum whisky, or doctored gin. Osiris, the great god of
Egypt, was the first distiller of whisky on record; and in the Greek
epigram of Julian, we find this so-called "barley-wine described as
"falce Bacchus, fierce and hot; child born of Vulcan’s fire, to
burn up human brains." But whence all this morbid craving for
narcotics? Comes it from the extraordinary facility with which we
exhaust life? Is it to keep up the nervous energy required to go through
business, with its pressing cares and worrying anxieties, that alcohol
is resorted to? Excess of activity is generally followed by a state of
depression in which the subject of it looks at everything past and
present in a gloomy light, and which produces in some systems a desire
for liquor as a Lethe of the soul. But it is evident, for one thing,
that we are deficient in the knowledge of physical laws, and the means
of preserving health. If we push brain activity to an extreme, we
enfeeble our body; and if we push bodily activity to an extreme, we make
our brains inert. And it is this antagonism between body and brain that
not unfrequently creates the craving for alcoholic drinks.
Stirlingshire, however, is by no means as
black as it has been painted in the sweeping assertion from the south.
Statistics could be given from the rolls of co-operative building
societies, and savings banks to prove the fact. Indeed, the great bulk
of the population bear the highest respectability of character; and
many, in the larger industrial districts, sit as landlords under their
‘own vine and fig-tree." In Falkirk, too, the earliest of the
temperance societies was formed – a movement that has done good work,
from its institution till now, in checking the havoc which strong drink
has made, and is making, with the manhood, independence, and vigour of
the people.
Nor has Falkirk ever been wanting in
"wags" and "wits." We have heard various jests
emanate from the punning brotherhood. Here is one: - Mr. H., "Very
cauld the nicht, Mr. G." Mr. G., "Many are called, but few are
chosen." Mr. H., "If they are not chosen they wont be lang
cauld." On another occasion, Mr. H., having lent a professor of the
terpsichorean art about 20 pounds, was rebuked by his own brother, who
had casually seen the I O U, for his too ready and liberal spirit in
thus accommodating all and sundry in his circle of friends. "How
can you ever expect, Sandy," said John, "to see such a sum in
your hands again from an itinerant dancing-master?" "Leave
that to me," was the reply; "if necessary, I can take steps
to recover it." One morning Mr. H. observed a professional brother,
who was one of Pharoah’s lean kine, pushing along the High Street
eating a spelding. The salutation was – "Good morning, Mr. A.;
glad to see you; never saw you look so like your meat."
In the spring of the present year the
homes of many of the moulding class were temporarily darkened by a
series of strikes. Prices of goods had fallen, and the masters, to make
both ends meet, notified a reduction in the rate of wages. This the men
objected to, and "struck;" but latterly and wisely gave in,
and returned to work at the reduced scale. Pity it is that everywhere we
see capital pitted against labour, and labour against capital. The very
backbone of the great industrial system would seem to have somehow got
out of joint. Let us boast no more for the present of our unrivalled
success in the paths of the Baconian philosophy. One of the most unhappy
signs of the times is unquestionably the lamentable enmity and discord
that has of late years sprung up between the workman and capitalist; and
if the general trade and commerce of Britain is not to be utterly
paralysed, the more harmonious spirit must be introduced into the
intercourse of employers and men. In France, some years ago, 28 miners
of Auzin were imprisoned as felons, for simple combination with a view
to raise the wages of their class; but in this country strikes are no
longer put down by the influence of terror. Here the days of feudal
servitude, with their penal code and red-hot brand, have been left
behind. British labour is completely free to determine its price; and it
is the workman’s bounden duty to sell his vigour of limb or mechanical
skill in the best market. But assuredly they are not the pioneers of our
industrial progress – sworn enemies, forsooth, to all order and
prosperity – who, in the guise of benefactors of the race, strut
stumpingly in public, and, with irritating discussions on the subject of
wages, stir up strife and widen the breach for peace and goodwill
between the employer and the employed.
Fifty years ago, the ignorance of the
collier community was notorious. Isolation, together with universal
inter-marriages, had no doubt a good deal to do with their intellectual
weakness. Several capital stories are told of several of the class. The
Rev. Dr. Knox of Larbert, calling upon a family at Kinnaird, asked Dick,
the head of the house, by way of pastoral interrogation, "how many
persons there were in the Godhead." Dick was puzzled; and so
followed the minister’s sharp rebuke. "Noo comes my turn,"
says the collier, "if ye will aloo me, Doctor, tae pit a bit
question tae yersel; How mony links wud ye say were in our pit
chain?" Dick’s eyes flashed with delight, for the Doctor was
thoroughly outwitted. "I cannot answer that, my good man,"
replied the pastor; "and, perhaps, nobody but yourself could."
"Go, billy!" exclaimed Dick, "every yin, I see, tae their
ain trade; you tae yours, Dr. Knox, and me tae mine." On another
occasion, the Rev. John Bonar stepped in upon a collier family in the
same village, and, amongst other inquiries, asked the mistress whether
the gudeman ever took the books? "Books!" what’s that?"
said the simple-minded woman. "Well, well!" observed the
clergyman, "but you are in a dreadful state of darkness here!"
"Ye maunny say that, minister, for it’s no yet a week gane sin
oor Tam put in a bonnie bit window there, whaur we had naething but a
bole afore." "You misunderstand me altogether, my good
woman," observed Mr. Bonar, in explanation; "I mean, does your
husband ever engage in family worship, by singing and praying?"
"No, no, sir; I’ll tell nae lee. Our Tam’s no singer, but he’s
the best whistler in a’ the raw." It is different now, however,
with the community of whom we speak. They have always borne the
character of a temperate and hard-working class; and, at the present
day, are, in point of intelligence, at least equal to any of the
ordinary working men. The children, too, have had a great advantage over
their parents in regard to education. No pit village has been without
its school for many years; and for the support of the teacher the
coalmaster reserves a fee of two-pence per week from each man, and that
quite irrespective of the number of his family. To make matters still
plainer – he who has no progeny to educate, has nevertheless the
four-pence a fortnight to pay, towards the salary of the schoolmaster,
with his neighbour who may have given a dozen "hostages to
fortune." Girls are held somewhat at a discount. When a daughter,
for example, comes home to the family, she is practically spoken of as a
"hutch of dross;" whereas, when a little stranger appears in
the sex of a son, he has the higher valuation of a "hutch of
coals."
The feeing-fair, either in Stirling or
Falkirk, is the great half-yearly holiday of the farms. Many of both
sexes visit the market purposely for an engagement; but the majority,
having been previously hired, go merely on pleasure bent. A registry has
been frequently spoken of for this class of servants, and such an
institution, where something of the character of the applicant could be
known, would certainly be more satisfactory for the employer. At
present, the farmer, as a rule, engages his ploughman and dairymaid, if
they happen to be single, from mere physical appearance and a casual
question with reference to their former master. But the feeing-day, as
we have said, is devoted chiefly to "daffin." Let us attempt
to recall the spirit-stirring spectacle. A merry crowd, indeed! in which
there is the very extreme of gaiety and abandon. Everywhere, along the
public street, the swarming, streaming mass shout and jostle in riotous
merriment. The girls – coarse and coaxing – appear in the strongest
colours of gala attire; and, as they seldom get the opportunity of
turning out in their best gear, they come to town on a fair-day (to use
their own figurative language) "dressed to death." Jolly
beyond description are one and all of the jubilant throng. A fiddle,
above all things, they cannot stand. Its music takes their heels, just
as intoxicants take their heads. But when the weather is wet, the "droukit"
and drunken scene is truly pitiful. Then it is that the taverns are also
crowded with a roaring rabble; and from out these lower dens the country
lads, "fouish and frisky," swagger and reel, ready for any
role of rollicking rudeness. "Sandie" could not be a whit more
amorous though he were wooing "Nancie" under the milk-white
thorn.
"And in a fit of
frolic mirth,
He strives to span her waist;
Alas! she is so broad of girth,
She cannot be embraced."
But it must be remembered that manners in
the country are different, in degree, from those of the town. Were
certain city belles – modest Flora, for example, who puts the legs of
her piano into pretty frilled trousers – present to see how their
rustic cousins fair at harvest-homes, how their feelings of propriety
would be shocked.
And what of the dancing? such an
impassioned scene gives the lie to the French impeachment, that we take
our amusements dolefully. We have frequently been spectators of the
rustic festival; and our country cousins are par excellence the dancers.
They are a noisy but joyous race, who seem to feel gladness more than
any other class. No doubt their terpsichorean frolic is somewhat vulgar
and boisterous. We could scarcely speak of the festal hall – "Rankine’s
Folly," or the Corn Exchange – as a temple
"Where love possessed
the atmosphere,
And filled the breast with purer breath;"
but even a rude joviality of temper is
surely neither sign nor proof of an utter disregard of morality. They
are indeed greatly at sea who would have the cheery and happy lot placed
on the same platform with the drunken Helots of old, who were a
laughing-stock for Spartan boys. Why should the "Haymakers,"
for example, be to the rustic lads and lasses, on a feeing-day, another
"Danse Macabre?" And if there is nothing wrong, but something
rather commendable, in a Volunteer or foundry ball, why should our
isolated ploughmen and their sweethearts be denied similar festive
recreation? Many a time we have seen "the doves censured while the
crows were spared."
Recently a Cockney critic gave a clever,
but somewhat distorted and exaggerated picture of a Scotch feeing fair.
He describes the lads and lasses as dressed out "in their
best" – the former with well-groomed heads and brilliant
neckties, and the latter with "staring gowns," "flaunting
ribbons," and towering chignons of "frizzled wool and
horse-hair." He sees, moreover, only the crowds and the
dissipation, and discovers in the scene an easy and unerring clue to all
the national scandal which figures in the Registrar’s returns. Surely
this sweeping conclusion errs in so far as it seems to ascribe too much
good behavior to all the rest of the year. The Saturday reviewer
takes no account, for example, of the temptations which prevail at other
seasons, such as the "coming through the rye," the wooing
"when the kye come hame," or the gallant conveys "amang
the rigs o’ barley." We may rely upon it that the great majority
of the ploughmen and dairymaids who attend the feeing market, and share
in its exuberant hilarities over much hearty renewal of acquaintance,
know very well how to take care of themselves. Not in vain have these
agricultural serving men and maidens attended parish schools and
churches, and been present at the "Saturday nights" of
venerable and pious cottars. The writer in the Saturday, aiming,
not without success, at a highly spiced literary performance, clearly
makes too much of it. He has endeavoured to produce, in prose, a kind of
companion picture to Burns’s "Holy Fair," and unduly
slandering our honest rustic population, has laid on the coarser colours
with much too unsparing a brush.
But while we refuse to rank the hind
community with the ruffians of the "Inferno," and to regard
the hiring-fair ball-rooms as nurseries of lust, let it not be supposed
that we are blind to the dissipation, vulgarity, and vice, which are
ever conspicuously mixed up with such motley gatherings. These are
phases of revelry – common to all promiscuous assemblages of
pleasure-seekers, where a certain number invariably hold high carnival
with the glass – that we would not for a moment think of extenuating;
and it would be well were recreation everywhere made subservient to the
higher ends of mental and moral improvement.
British agriculture, ever becoming more
and more scientific, will yet have greater need of labourers of skill
and intelligence; and there is an important fact that must be forcibly
urged upon the ploughman guild. They must be led to understand, that it
is by the cultivation of their mind and morals chiefly, by a more
general diffusion of brains throughout their ranks, that they can either
elevate their character or increase their power.
"They sleep, they
eat, they toil: what then?
Why, wake to toil and sleep again."
We frankly grant the peculiar
difficulties of such an educational task. It would be no joke, the
attempt to keep the hind awake over a book, or an exercise, demanding
close mental application. His daily work, stiff and stiffening, has the
tendency to make him dull and drowsy at night. Whenever he sits down by
the blazing fire, in the winter evenings, sleep potently overcomes him,
unless his eyes are kept open by story-telling, or by the singing of his
own rude roll of ballads. Yet the effort to instruct the class would not
by any means be as futile as the pouring of water into a bottomless
bucket. There are many improvable intellects among the fustian-clad lads
of our farm-steadings, as there are also not a few of their number
sober, industrious, and provident – who nobly rise above the influence
of their bothy sphere, and look, with a manly heart, beyond the
miserable rewards of their present unenviable servitude.
The general festive seasons, especially
with the young, are still Hogmanay, New Year’s Day, and Han’sel
Monday. Persons with a thirst for philological secrets will naturally
inquire what the first name signifies. Its meaning, however, is very
doubtful. Various interpretations of the word, have, from time to time,
been suggested; but while some of these are ingenious enough, no doubt,
they strike one suspiciously as being forced – clever, but not
convincing. "Homme est ne." "The man-child is
born;" or, "Au gui menez," "Come to the
mistletoe," as the Druids are said to have gone in gay and joyous
procession; or "Aux gueux menez," "Come to the
beggars," referring to the charity which has ever been a creditable
and characteristic feature of the season. Be the ancient reading what it
may, children, in the villages at least of the county, enjoy on the
occasion a return of "hogmanays;" while parties of boys go
about from house to house disguised in old shirts and paper visors. They
act a rustic kind of drama, in which the adventures of two rival knights
and the feats of a doctor are conspicuous; finishing up by repeating a
rhyme, addressed to the "gudewife," for their "hogmanay."
Even in this free country, there is a
marvellous clinging to some old customs which have nothing to recommend
them but that they are old. First-footing, on New Year’s morning, is
still to a certain extent practised and encouraged. With whisky or other
drink as a gift, visits are made to friends’ houses at midnight to
wish them "a happy new year." Nor have certain of the old
superstitions connected with the season yet passed away. The first-foot
is a visitor of great consequence. To come empty-handed is tantamount to
meaning ill to the family. A person with plain soles is considered not
lucky. A hearty merry fellow is deemed the best first-foot. And should
anything out of the ordinary course occur throughout the day, it is
remembered and regarded as the cause or forewarning of anything
extraordinary happening during the year.
With Han’sel Monday, until some twenty
years ago, came a week’s holidays for the employes in the principal
works, when family visits were made to friends at a distance, and other
social pleasures enjoyed. But now the Monday itself is alone observed as
a holiday. Cock-fighting at this time was one of the chief amusements of
the lower orders – a barbarous pastime which in the present day is
rarely heard of, either in the nailmaking or colliery districts.
"Raffle-shooting" for buns and other seasonable articles, was
another great institution; but it also has become obsolete. All, in
fact, that now remains of this once chief holiday in Stirlingshire is
the orange exchanges amongst the younger people, similar to their custom
at Hogmanay.
Previous to the year 1832 the poor and
parochial funds were managed by the kirk-session. The heritors met twice
a year with the session to docquet accounts, and to receive their report
of the state of the poor; but the whole of the active management
devolved upon the session. Nor did they discharge their duties in a
perfunctory manner. Besides exercising a minute and daily care over all
the paupers on the roll, on the first Monday of every month, they, and
the minister, met, when all the poor who could attend were expected to
make their appearance, and personally to receive their monthly
allowance. Those who could not appear from ill health, were waited upon
by some member of the session, and their condition reported. Thus was
the case of every individual brought monthly under the view of the whole
session. Sometimes there was in consequence an increase, sometimes there
was a diminution of their allowance, according to circumstances. The
effects of this system of watchfulness was abundantly apparent. None
were admitted on the roll who were not proper objects of charity. None
were continued upon it who did not require relief. No case was
overlooked. The poor were well attended to and contented, and the funds
by which they were supported, exclusive of the church collections,
amounted to a mere trifle. There was then, and even for some years
after, much of the good old feeling among the people, of reluctance to
receive parochial aid. It was no uncommon occurrence, a quarter of a
century ago, for the parishioners to raise, by subscription, a sum of
money in aid of some individual or family, who had been thrown into
destitute circumstances by affliction or bereavement, rather than they
should be subjected to the humiliation of becoming parish paupers. Here
is a case in point. A poor, industrious family, in the parish of Drymen,
had their eldest son (a promising young student), brought home to them
in fever; - and he died. The father and mother were seized, and the
former also died. Means got exhausted, and there were eight young
children to provide for. The poor widowed mother, from her sick bed,
entreated of the minister who offered her relief, that whatever he
bestowed should not be from the parish funds. Such a spirit of honest
pride, however, is fast departing, if it is not now all but gone. The
reception of parochial relief, judging at least from the numbers of the
applicants, appears to be no longer felt a degradation. |