Scottish humour in
relation to death and the grave. Resurrectionists. Tombstone
inscriptions. ‘Naturals’ in Scotland. Confused thoughts of second
childhood. Belief in witchcraft Miners and their superstitions. Colliers
and Salters in Scotland were slaves until the end of the eighteenth
century. Metal-mining in Scotland.
A notable feature in
Scottish humour is the frequency with which it deals with death and the
grave. The allusions are sometimes unintentionally ludicrous, not
infrequently grim and ghastly. The subject seems to have a kind of
fascination which has affected people in every walk of life, more
especially the lower ranks. But like most of the national
characteristics, this too appears to be on the wane, and one has to go
back for a generation or two to find the most pregnant illustrations of
it. Dr. Sloan of Ayr, about forty years ago, told me that a friend of
his had gone not long before to see the parish minister of Craigie, near
Kilmarnock, and finding him for the moment engaged, had turned into the
churchyard, where he sauntered past the sexton, who was at work in
digging a grave. As the clergyman was detained some time, the visitor
walked to and fro along the path, and at length noticed that the
sexton’s eyes were pretty constantly fixed on him, to the detriment of
the excavation on which the man should have been engaged. At last he
stopped, and addressing the gravedigger asked, ‘ What the deil are you
staring at me for? You needna tak’ the measure o’ me, if that’s what
ye’re ettlin’ at, for we bury at Riccarton.’
Mr. Thomas Stevenson, father of the novelist, told me that when the
gravedigger of Monkton was dying his minister came to see him, and after
speaking comfortable words to him for a while, asked if there was
anything on his mind that he would like to speak out. The man looked up
wistfully and answered, ‘ Weel, minister, I’ve put 285 corps in that
kirkyard, and I wuss it had been the Lord’s wull to let me mak up the
300.’
When Chang, the Chinese giant, was exhibited in Glasgow, an elderly
country couple went to see him. After gazing long at him, they retired
without making any observation. At last, as they were going downstairs,
the wife first broke silence with the remark: 'Eh, Duncan, whatna coffin
he wull tak.’
All over Scotland, and more especially in the lowlands, memorials remain
of the time when graves were opened and coffins were rifled of their
dead, to supply the needs of the dissecting rooms of the medical
schools. In the middle of the eighteenth century, Shen-stone, in
protesting against this sacrilege, contended that the bodies of
convicted malefactors should suffice for the needs of the medical
profession—
If Paean’s sons these
horrid rites require,
If Health’s fair science be by these refined,
Let guilty convicts, for their use, expire;
And let their breathless corse avail mankind.
But though the bodies of
executed murderers had for two centuries been handed over to surgeons
for dissection, the supply of evildoers must have been still too scanty,
even at a time when theft and robbery were capitally punished. The
growing success of the medical schools in Scotland increased the demand
for human bodies to such a degree as to offer strong temptation to the
enterprise of bold and reckless men. So frequent did violations of the
tomb become as to lead to extraordinary precautions to prevent them. The
graves were protected with heavy iron gratings securely riveted above
them, many of which may still be seen in the churchyards of Fife and the
Lothians. Watch-houses were likewise erected in the burial-grounds to
serve as shelters for the men who in turn every night took their
stations there, with guns loaded, on the outlook for any midnight
marauders. In a commanding position in the graveyard around the parish
church of Crail, one of these houses may still be seen, bearing the
suggestive record—
Erected for securing the Dead Ann. Dom. mdcccxxvi.
The trade of the ‘resurrection-men’ was finally destroyed by an Act of
Parliament passed in the year 1832, in consequence of the murders
committed by Burke and Hare in Edinburgh, and Bishop and Williams in
London. This measure, by permitting the unclaimed bodies of paupers,
dying in poor-houses, to be taken for dissection to the medical schools,
provided a suppjy of subjects which, if not abundant, at least prevented
any further violations of the grave.
Of the monumental inscriptions in Scottish graveyards various
collections have been published, and to these many more might be added.
They have seldom any literary excellence, and their chief interest
arises from their oddities of spelling and grammar, and their
conceptions of a future state. As an illustrative example of them, I may
cite one from the kirkyard of Sweetheart Abbey, in the Stewartry of
Kirkcudbright.
Here lyes The body of Alex ander Houston son of Matthew Houston and Jean
Milligan in Parish of New Abbay born August ye 12th 1731 died July ye
15th 1763 Non est mortale quid opto Farew'll my obedient Son of
Neighbours well belov’d and an Exempler Christian near thirty two
remov’d Farewell a while my parents both Brothers and Sisters all I’ll
at the Resurrection day obey the Trumpets call.
The insertion of a few words of bad Latin (probably unintelligible to
the grieving family), the farewell to the departed, his farewell in
response, and the sacrifice of grammar to the exigencies of verse, are
characteristic features on the gravestones earlier than the beginning of
the last century. Some of these peculiarities are further illustrated by
a more ambitious piece of versification which I copied from a tombstone
in the churchyard of Berwick-on-Tweed. Though not strictly within the
bounds of Scotland, the stone lies at least on the north side of the
Tweed, and in its defiance of grammatical niceties is not unworthy of
the pen of a northern elegist.
1. The peaceful mansions of the dead
Are scattered far and near
But by the stones o’er this yard spread
Seem numerously here
2. A relative far from his home
Mindful of men so just ‘
Reveres this spot inscribes this tomb
And in his God doth trust
3. 1’hat he shall pass a righteous life
Leve long for sake of seven
Return in safety to his wife
And meet them both in heaven
4. God bless the souls departed hence
This church without a steeple
The king the clergy and the good sense
Of all the Berwick people
In connexion with tombstones, I may refer to the frequently rapid decay
of the materials of which they are made, in such a climate as that of
Scotland. Nearly five-and-twenty years ago I investigated this subject
among the old graveyards of Edinburgh and other parts of the country,
and found that while some varieties of hard siliceous sandstone retain
their inscriptions quite sharp at the end of two centuries, as in the
case of Alexander Hendersons tombstone in Greyfriars Churchyard, no
marble monument, freely exposed to the elements in a town, will survive
in a legible condition for a single century. As an example of this
disintegration I cited the handsome monument erected, in that same
churchyard, to the memory of the illustrious Joseph Black, who died in
1799. It consisted of a large slab of white marble, let into a massive
framework of sandstone. Less than eighty years had sufficed to render
the inscription partly illegible, and the stone, bulging out in the
centre and rent by numerous cracks, was evidently doomed to early
destruction. Three years ago I returned to see the condition of the
tomb, and then found that the marble had disappeared entirely, its place
being now taken by a sandstone slab, on which the authorities had with
pious care copied the original inscription. Here the marble, though
partially protected by the overhanging masonry of the monument and by a
high wall that screened it in some measure from the western ruins, had
fallen into irreparable ruin in less than a hundred years.
A curious attitude of mind towards one who has died, but «s still
unburied, is shown by the use of the word ‘ corp,’ which is popularly
supposed to be the singular of ‘corpse.’ This usage may be illustrated
by an incident told me by the late Henry Drummond as having occurred in
his own experience. While attending the funeral of a man with whom he
had had no acquaintance, he enquired of one of the company what
employment the deceased had followed. The person questioned did not
know, but at once asked his next neighbour, ‘I’m sayin’, Tam, what was
the corp to trade?’
An old couple were exceedingly annoyed that they had not been invited to
the funeral of one of their friends. At last the good wife consoled her
husband thus: ‘A weel, never you mind, Tammas, maybe we’ll be haein’ a
corp o’ our ain before lang, and we’ll no ask them.’
A gentleman came to a railway station where he found a mournipg party.
Wishing to be sympathetic, he enquired of one of the company whether it
was a funeral, and received the reply: ‘We canna exactly ca’ it a
funeral, for the corp has missed the railway connection.’
At a funeral in Glasgow, a stranger who had taken his seat in one of the
mourning coaches excited the curiosity of the other three occupants, one
of whom at last addressed him, ‘Ye’ll be a brither o’ the corp?’ ‘No,
I’m no a brither o’ the corp,’ was the prompt reply. ‘Weel, then, ye’ll
be his cousin?’ ‘No, I’m no that.’ ‘No! then ye’ll be at least a frien’
o’ the corp?’ ‘No that either. To tell the truth, I’ve no been that weel
my-sel’, and as my doctor has ordered me some carriage exercise, I
thocht this wad be the cheapest way to tak’ it.’
It has often been remarked how great an attraction funerals have for
some half-witted people. There used to be one of these poor creatures in
an Ayrshire village, who, when any one was seriously ill, would from
time to time knock at the door and enquire, ‘Is she ony waur (worse)?’
his hopes rising at any relapse, and the consequent prospect of another
interment.
A great change for the better has come over the usages connected with
burials in Scotland. In old days, as already mentioned, the ‘lyke-wakes
’ were often scenes of shocking licence and debauchery. By degrees these
painful exhibitions have become less and less objectionable until now,
except that there is still sometimes too liberal a dispensing of whisky,
there is little that can be found fault with. In country places, where
the mourners have often to come from long distances to attend a funeral,
refreshments of some kind are perhaps necessary, but it is unfortunate
that the average Scot would think such refreshments decidedly ‘ wairsh ’
(tasteless) if they did not include an adequate provision of the
national drink. Accordingly, it is still too common to think first of
seeing that whisky enough has been obtained, even where the claims of
pedestrians from a distance have not to be considered. Thus one of the
family of an old dying woman was asked, ‘Is your Auntie still livin’?’
‘Ay,’ was the answer, ‘she’s no just deid yet; but we’ve gotten in the
whusky for the funeral.’
I remember the first funeral I saw fifty years ago in the Highlands. It
was in the old graveyard of Kilchrist, Skye, where a large company of
crofters had gathered from all parts of the parish of Strath. There was
a confused undertone of conversation audible at a little distance as I
passed along the public road; and as soon as I came in sight two or
three of the mourners at once made for me, carrying bottle, glasses, and
a plate of bits of cake. Though I was an entire stranger to them and to
the deceased, I knew enough of Highland customs and feelings to be
assured that on no account could I be excused from at least tasting the
refreshments. The halt of a few minutes showed me that much whisky was
being consumed around the ruined kirk.
In former days most parishes in the country possessed one or more
‘naturals,’ whose lives w'ere embittered by the persecution of the
children, though they might be kindly enough treated by the elders, whom
they amused by the oddities of their ways and the quaintness of their
expressions. Since the establishment of the Lunacy Board, however, they
have been mostly drafted into asylums, much to the increase of the
decency of the communities, though a little of the picturesqueness of
village life has thereby been lost. One of these ‘fules’ was seen
marching along quickly with a gun over his shoulder. Its owner knew it
not to be loaded, but he called out, ‘Archie, where are you going wi’
the gun? You are no’ wantin’ to shoot yoursell? ’ ‘No,’ said he, ‘I’m
no’ jist gaun to shoot mysell, but I’m gaun to gie my-sell a deevil o’ a
fleg (fright).’
Many years ago a half-witted but pawky attendant, perhaps as much knave
as fool, was a well-known figure at the old inn of Brodick, in Arran. He
was employed in miscellaneous errands and simple bits of work about the
inn or the farm, such as suited his capacity, and he was noted for
having a specially pronounced love of brandy. One day he was seen by two
visitors at the hotel, pushing a boat down the beach and getting the
oars ready. They accosted him and asked where he was bound for. He
answered that he was going across the bay to Corriegills for a bag or
two of potatoes. Their request to be allowed to accompany him was all
the more willingly complied with, inasmuch as they at once proposed that
they should pull the oars if he would steer. Sandy had not much English,
but he employed it to the best of his ability in the hope that it might
be the means of gaining him some of his favourite liquor. Having crossed
the bay, the boat was pulled towards the large granite boulder that
forms so notable a landmark on that part of the shore. He directed the
attention of his crew to it, and said:
‘D’ye see that muckle stane? Weel, maybe ye’ll no’ be believin’ me, but
it’s the truth I’m tellin’ ye. If onybody wad be climmin’ to the tap o’
that stane and wad be roarin’ as loud as he likes, there’s naebody can
hear him.’
‘Nonsense; we don’t believe a word of it.’ ‘But I wad wager ye onythin’
ye like it’s true. I wad be wagerin’ ye a bottle o’ brandy, if ye like.’
‘Very well, we’ll try. You jump ashore and get on the stone and roar.’
Sandy with great alacrity sprang out of the boat, and was speedily on
the great grey boulder. He opened his mouth and swung his body, as if he
were roaring with the strength of ten bulls of Bashan, until he grew
purple in the face with his apparent efforts to make a noise. But though
he stooped and gesticulated, he took care that never a sound should
escape from him.
‘Wass you hearin’ me?’ he asked with a triumphant face when he had come
down to the boat again.
‘You rascal, you never gave a sound.’
‘Ochan, ochan, wass you not seein’ that I was screamin’ till I couldna
scream ony more, whatefer?’
‘Very extraordinary, to be sure. Well, we’ll try ourselves.’
So saying they jumped upon the beach, and, with rather less agility than
Sandy had shown, clambered up the stone, while he stood beside the boat.
When they were both on the top, they proceeded to shout with such
vehemence that they might have been heard on the other side of the bay.
Sandy, however, as if intent on hearing the faintest sound, put his hand
behind each ear in turn, and bent his head now to one side, now to the
other. When the two strangers had had enough of this performance, they
came down, and indignantly demanded: ‘Well, Sandy, do you mean to tell
us that you did not hear?’
‘Hear ye! ’ said he. ‘Wass you roarin’ at all. I was never hearin’ wan
bit.’
He had a remarkable power of expressing astonishment by his mere looks,
and put on a face of child-like innocence when he protested that no
sound at all had been heard by him. Feeling that„ they had been ‘sold’
by this apparent ‘natural,’ they left him to fetch his potatoes and pull
the boat back himself. But he had his brandy that evening.
Removed into asylums, the village idiots lose the opportunity of giving
expression to the memorable sayings which free contact with their
kinsfolk and the irritation caused by their young persecutors used to
produce. But even there their oddity of phrase comes occasionally
forward. My old companion, John Young, already referred to, used to tell
how, when he was one of the assistant physicians in the Morningside
Asylum at Edinburgh, he was one morning reading prayers. The weather
being raw and chilly, he had a cough, which interrupted him at the end
of the petition,
‘Give us this day our daily bread.’ During the pause, one of the
patients, sitting in front of him, added in an audible voice, ‘and
butter.’ The second childhood of old age among people who have been sane
all their lives sometimes gives rise to confusion of thought and
language such as no half-witted creature can rival. I knew an old
Scottish lady who used to make curious lapses of this kind. Her nephew
met me one day and said, ‘I must give you auntie’s last. She was in bed,
and, calling her maid, said to her Jenny, if I’m spared to be taken away
soon, I hope my nephew Thomas will get the-doctor to open my head, and
see if anything canna be done for my hearin’.”
The belief in witchcraft, though it still maintains its hold in the
remote districts of the Highlands and Islands, may be regarded as
practically extinct in the non-Celtic parts of the country. Yet it
flares out now and then in the lowlands, as if it were still smouldering
underneath the surface, ready to be awakened once more when the occasion
arises to revive it. Forty years ago, in the valley of the Girvan Water,
there were some old colliers whose grandmothers had been reputed
witches, and who, though they professed to disbelieve the report, had
evidently a deep-grounded respect for it. One of these men described to
me some of his own .experiences in the matter. When still a lad, he was
walking one Sunday evening along the road near Kilgrammie with a
companion and a fox-terrier. The dog had jumped over a low wall into a
field, and they were attracted by its loud barking. Looking over the
wall they , saw that it was chasing a hare, wdiich, instead of making
its escape, seemed to be enjoying the game, and was racing to and fro
across. the field. The two lads soon leapt over the .wall to .join in
the sport. . At last the hare, tired apparently of the exercise, made
for a low part of the far wall and scrambled over it. When they got up
to the place they were just in time to see the animal lie down on the
doorstep of his grandmother’s cottage, pass both its paws across its
nose, and disappear into the house. It then flashed upon him that as his
grandmother was believed to be able to take the shape of a hare, he
might really have been chasing her all the while. He added that he went
home as fast as he could.
Another old woman in the neighbouring village of Dailly, who had been
long bed-ridden, was at last near her end. On the afternoon of the day
she died, the boys of the place were busy with their games in the
street, when a hare appeared from the country and tried to pass them.
They at once gave chase, and the animal retreated along the road by
which it had come. Again, a little later, it returned, and once more
attempted to get into the village, but was again chased away. A third
time, however, when their game had carried the boys further along the
street, puss was successful, and before her enemies could reach her,
gained the outside stair that led up to the old woman’s garret, and
disappeared inside the doorway. The invalid died that evening, and the
hare was believed to be either herself or one of her accomplices who had
come to be with her at the last.
Let me try to repeat in the vernacular of the district the tale told by
the grandson of one of these helpless and harmless old women. ‘My
grannie was weel kent to be no’ canny. She had ways of doin’ things and
kennin’ things that naebody could mak oot. At last she deeit, and she
behoved to be buryit i’ the Barr, that’s a village on the ither side o’
the hills, laigh doon by the Stinchar. When the funeral day cam’, we
carryit the coffin up the steep road, and when we were gettin’ near the
tap, and hadna muckle breath left, for the coffin was nae licht wecht, a
fine-lookin’ gentleman, ridin’ a fine black horse, made up to us. Nane
o’ us kennt him or had seen him afore. But he rade alangside o’ us, and
cracked awa’ maist croosely, and cheered us sae that we gaed scrievin’
doon the brae on the ither side. Weel, you may jalouse we were a wee bit
forfeuchen when we cam’ to the kirk-yard, and some o’ us thocht we wadna
be the waur o’ bit drappie afore we gaed on wi’ the buryin’. Sae we
steppit into the public-hoose. Weel, ye mauna think we bydeit lang
there, but losh me! when we cam’ oot the coffin wi’my grannie in’t was
awa’, and sae was the man an’ the black horse. And to this day I canna
tell what cam’ ower them.’
Miners are generally a superstitious race. Their subterranean
occupation, with its darkness and its dangers, fosters the inborn human
instinct to credit the supernatural. Hence old beliefs that have died
out in the general community may still be found lingering among them. A
miner who meets a woman, when he. starts for his work in the morning,
will turn back again, as the day has become unlucky for him. Any
unexpected event in the mine is sure to awaken all his old-world ‘freits.'
If any of his comrades should, by the falling of part of the roof of the
mine, be crushed to death, he dreads to continue his ordinary work so
long as a corpse remains in the pit, and will spare himself no labour
until he has tunnelled through the fallen roof. A memorable instance of
this devotion has been already alluded to as having taken place in the
little coal-field of Dailly, where one of the miners was shut off from
all communication with mankind by the crushing down of the roof between
him and his fellow-workmen. They toiled day and night to cut a passage
through the material, with the view of reaching and removing his body,
and they found him actually alive, after being shut -up for twenty-three
days without food. He died, however, three days after his rescue. Such
an incident could not fail to awaken to life all the dormant
superstitions and fears of the collier mind. For a long time after,
strange sounds and sights were imagined in the mine.
A more ludicrous recollection of that time was narrated to me by a
survivor of the tragedy. One of his comrades had returned unexpectedly
from work in the forenoon, and, to the surprise of his wife, appeared in
front of their cottage. She was in the habit, unknown to him, of
solacing herself in the early part of the day with a bottle of porter.
On the occasion in question the bottle stood toasting pleasantly before
the fire when the form of the ‘gudeman’ came in sight. In a moment she
drove in the cork and thrust the bottle underneath the blankets of the
box-bed, when he entered, and, seating himself by the fire, began to
light his pipe. In a little while the warmed porter managed to expel the
cork, and to escape in a series of very ominous gurgles from underneath
the clothes. The poor fellow ran outside at once, crying ‘Anither
warning, Meg! Rin, rin, the house is fa’ing.’ But Meg ‘ kenn’d what was
what fu brawly,’ and made for the bed, in time to save only the last
dregs of her intended potation.
It is strange to reflect that many people now alive have known natives
of Scotland who were born slaves. The colliers and salters had, from
time immemorial, been attached for life to the works in which they were
engaged. They could not legally remove from them, and if they escaped,
could be lawfully pursued, arrested, and brought back to their
proprietors. Their children, too, if once employed in any part of their
work, became from that very fact bondsmen for life. In my own boyhood I
have seen old men and women who were born in such servitude, and worked
in the mines of Midlothian. The women were employed in the pits to carry
up heavy baskets of coals on their backs from underground to the
surface—a laborious and degrading occupation from which they dared not
try to escape.
It is related by Robert Chambers that Bald, the mining engineer, about
the year 1820, came upon an old miner near Glasgow who had been actually
bartered by his master for a pony. When the famous decision was made by
the Court of King’s Bench in June, 1772, that slavery could not exist in
Great Britain, the Court hardly realised that at that very moment there
were hundreds of slaves in Scotland who were bought and sold as part of
the works on which they and their forbears were employed.
By an act of Parliament of the United Kingdom passed in 1775 (15 George
III. cap. 28) the villainage of colliers and salters was meant to be
finally abolished. The act, which took effect from 1st July of that
year, decreed that all colliers under 21 years of age were to be free in
seven years from that date. Those between 21 and 35 were to be released
after a further service of ten years from the date of the act, and those
between 35 and 45 after a service of seven years, provided that these
two classes, if required, should find and sufficiently instruct 1 in the
art and mystery of coal-hewing or making of salt,’ an apprentice of at
least 18 years, and on the perfection of such instruction, should then
be free from further bondage. All persons above 45 years of age were to
be discharged in three years.
Nothing could apparently have been more precise than these stipulations.
Unfortunately, however, they were saddled with a provision chat before
any collier or salter could claim the benefit of the act and gain his
freedom, he was compelled to obtain ‘a decree of the Sheriff Court of
the county in which he resides, finding and declaring- that he is
entitled unto his freedom under the authority of this act.’ It may
readily be understood that only a small proportion of the workmen had
the means of defraying the cost of such an action at law. As narrated in
the subsequent act of 1799, there was ‘a general practice among the
coal-owners and lessees of coal, of advancing considerable sums to their
colliers, or for their behoof, much beyond what the colliers are able to
repay; which sums are advanced for the purpose of tempting them to enter
into or continue their engagements, notwithstanding the sums so advanced
are kept up as debts against the colliers.’ Hence, in spite of the
legislation, the provision for emancipation remained a dead letter in
regard to the great majority of the colliers, who continued to be slaves
until their death. It was not until the act of 13th June, l799 (39 Geo.
III. cap. 56) was passed that the shackles were finally broken, and the
colliers of Scotland were ‘declared to be free from their servitude.’
But though no longer legally bound to these collieries, women continued
to be employed in the same laborious and degrading occupation within the
coal-mines. Quarter of a century after the act of emancipation was
passed, Hugh Miller, when working as a stone-mason at Niddry, in
Midlothian, found the women-toilers still at their task, and he has left
the following account of them: 'The collier women of the village, poor
over-toiled creatures, who carried up all the coal from underground on
their backs by a long' turnpike stair inserted in one of the shafts,
continued to bear more of the marks of serfdom than even the men. How
these poor women did labour, and how thoroughly, even at this time, were
they characterised by the slave nature! It has been estimated that one
of their ordinary day’s work was equal to the carrying of a
hundredweight from the level of the sea to the top of Ben Lomond. They
were marked by a peculiar type of mouth. It was wide, open,
thick-lipped, projecting equally above and below. I have seen these
collier-women crying like children, when toiling under their load along
the upper rounds of the wooden stair, and then returning, scarce a
minute after, with the empty creel, singing with glee.’ Some of these
women were still at work when, as a child, I first visited the district.
It was not indeed until ioth August, 1842, that the act (5 and 6 Vic.
cap. 99) was passed which declared it to be ‘unfit that women and girls
should be employed in any mine or colliery,’ and absolutely prohibited
any mine-owner from employing or permitting to be employed underground
any female person whatsoever.
Their mole-like operations underground do not wholly eradicate a sense
of humour in the colliers. When engaged in a study of the Borrowstouness
coal-field, I had occasion to see some of the miners at Kinneil House.
One of them remarked to me that they had lately found ‘ Mother Eve ’ in
one of their pits. I was thereupon shown a large concretionary mass of
sandstone, having a rude resemblance to a human head and bust. Seeing
that this counterfeit presentment of our first parent did not greatly
interest me, a younger member of the band, with a sly twinkle in his
eye, whispered that besides Eve, they had found the Serpent, and that he
was sure I should wish to see that. I was then taken to the back of the
house where the 'serpent’ lay extended for a length of some ten or
twelve feet. The specimen proved to be one of the long tree-roots known
as Stigmaria, and common among the fossil vegetation of the
Coal-measures. Not content with having found the tempter of the Garden
of Eden, the miners had resolved to beautify and preserve his remains,
and had accordingly procured some black lead with which they had
burnished him up like a well-polished grate. Of greater interest to me
at the time was the remembrance that this same Kinneil House had been
the retreat of the illustrious Dugald Stewart during the later years of
his life, whence he gave to the world those essays and dissertations
which mark so notable an epoch in the history of Scottish philosophy.
Metal-mining, save that of iron, has on the whole, been unsuccessful in
Scotland. The experience of Lord Breadalbane in this direction has been
that of most proprietors who have sought to discover what earth’s
low entrails hold.’ The mines of Leadhills and Wanlockhead are the only
examples that have long been worked, and can still be carried on. The
history of the metal-mining industry in Scotland is well illustrated by
the story told by Chambers of one of the old lairds of Alva, on the
flanks of the Ochil Hills. Walking one day with a friend, he pointed to
a hole on the hillside, and said he had taken fifty thousand pounds out
of it. A little further on he came to another excavation, and added,
‘I put it all into that hole again.’ |
