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Any inquiry into the
history of the craft associations in Aberdeen would be incomplete which
did not take into account their relation to the church, both before and
after the reformation; and the extent of its influence in determining
their character, aims, and constitution. It may at first sight appear a
somewhat far-fetched notion to say that the pageants and religious
processions of the pre-reformation period helped in no small measure to
bring about the combination of the craftsmen in the community under
appointed leaders. But such undoubtedly was the case. These pageants,
religious ceremonials, and miracle plays, constituted nearly all that
the artizan classes of that early period had in the way of instruction
either in religion or literature, recreation, and social intercourse,
and when each separate body of craftsmen was called in to combine for
the purpose of finding banners, ornaments, and other paraphernalia, they
at the same time were naturally led to combine for more secular
purposes, such as the protection of their trade privileges, the
establishment of schemes for mutual aid in sickness and old age, and for
kindred objects. In other respects, such as the light it throws on the
origin of dramatic performances, and the nature of the influence
exercised by the ecclesiastics, the connection between the church and
the crafts in Aberdeen during the fifteenth and sixteenth centuries
opens up an interesting field of inquiry, and few towns, either in
England or Scotland, possess records so well fitted as those of our own
ancient burgh to throw light on this somewhat obscure period in the
history of the social and religious life of our country.
The ecclesiastics of the
fifteenth century had a strong influence among all, classes of the
burgesses; and in the Town Council, such as it then was, their influence
was paramount. So far as the craft burgesses were concerned, the first
burgess fee imposed was in the nature of a contribution to the church,
generally a gift of wax " to decore " the altars, while nearly all the
fines for breaches of the ordinances of the town went to the same
destination. The duties imposed on the citizens, nominally by the Town
Council, but in reality inspired by the ecclesiastics, embraced not only
the religious and moral conduct of the citizens, but extended to the
regulation of their amusements and pastimes. This influence was
specially manifest in connection with the pageant and miracle plays,
common throughout nearly the whole of Europe for over two centuries.
Much though these performances have been condemned by a class of modern
writers, it ought to be borne in mind that in giving them countenance
the ecclesiastical authorities of the Roman Catholic Church encouraged
them mainly as a means of impressing upon an ignorant people the
fundamental doctrines of Christianity. Supernatural displays and the use
of rude imagery were the only means then available for teaching the
people. But while in their original design these plays were looked upon
as sacred and devotional exercises, in course of time, they rapidly
degenerated into gross buffoonery of sacred subjects and scriptural
characters. In the time of Gregory the Great (the twelfth century) the
priests were in the habit of commemorating the passion of Christ by
processions, choruses, chants, and dialogues, and gradually the laity
were introduced to take part in them. " The custom of representing
miracle plays at certain church festivals and on other great occasions
spread itself over the length and breadth of the land; the custom was
almost as universal as the celebration of the church festivals
themselves. During the fifteenth century these exhibitions had made such
progress that nearly every large city had its own company of performers,
generally composed of the various trade corporations, and the king
himself and many of the nobility kept among their retainers complete
companies of players who often went about from place to place giving
performances. They continued to be as common and popular as ever during
the sixteenth century even after the regular drama had been developed,
and did not cease to be represented in England till at least the
beginning of the seventeenth century." [Keltie's "British Drama."]
The reference made to the
various trade corporations taking part in these processions and plays is
fully borne out by what occurred in Aberdeen. As early as 1440 a leader
was appointed, called the Abbot of Bon-Accord, to conduct the play of
Halyblude at Wyndmy lhill, the eminence now known as the Porthill. His
appointment is noted in the Council Register as follows :-
13th May, 1440—Curia
Gilde tenta per prepositum in pretorio Burgi de Abirdene xiij die mensis
Maij Anno Domino millesimo quadringentesimo et xlmo. Item, eodem die,
per commune consilium concessus fuit Ricardo Kintor, tune Abbati de
Boneacord, vnus burgensis futurus faciendus, ad libitum suum
quandocunque ipsum presentauerit pro expensis suis factis et faciendis
in quodam ludo de ly Ilaliblude ludendo apud ly Wyndmylhill.
Two years after this
appointment the following edict was issued, calling on the craftsmen to
appear annually at "the ofterand of our Lady" at Candlemas:—
In one of his caustic
notes, Joseph Robertson points out that the tailors are the only
craftsmen who were not enjoined to find "honest" squires ' The minstrels
which the bakers had to find are often referred to in the Council
Register, and seem to have been maintained in a somewhat similar manner
to the chaplains of the altars in the kirk:—
28th January 1500.—The
said day, it was statnt, ordanit, and grantit be the alderman, balyeis,
and maist part of the consal and comunite present for the tyme, that
Jonhe and Robert, thar comone menstralis, sal haue resonabile diets,
sevralie, throw the nichtbors of the towne ; And gif ony persone, or
personis, refuss to rescue thame to thar dietis, it sal be lesum to them
to gif to the said menstrals xij d. one the day, bat [both] for meat,
drink, and wagis, for simpile folks.
13th January 1504.—The
said day, the alderman and counsale grantit thame avand, in the townis
nayme, to Davy Theman, foure markis, vsuale money of Scotlande, for the
kepin of thar comon horelege and knock, and for ane vnce and [half] vnce
of silver, quhilk he put in the coinon arnies of the tonne, gevin to
thai comone menstralis, quhene thai passit to our souerane Lordis marage,
at the tonnes comand ; quhilk thai grauntit to pay to the said Davy.
21st January 1509.—The
said day, the borgh fundin be Robert Piper and Johnne Piper, comon
menstralis, upoun David Ines, for the wranguiss withhaldin fra thame of
thar dietis yerly, and thar fie, was fundin awaile; and for the quhilkis,
it was deliuerit be ane suorne assis, Cristofer Prat, forspekar, that
the said David was in ane amerciament of the court, and aw to pay to
thame yerly xviij d.: Nothwithstanding, the alderman and baillies
defalkit ij d. yerly ; and say the said Dauid sail pay to the said
menstralis xvj d. yerly.
22nd January 1535.—The
said day, the prouest and counsale, in name of the haill tovn, tharof
thar exprest comand and chais, gevin and grantit to thame, convenit, an
1 elect Johnne Tulidelf and WiIle Murray, to [be] the tovnis comond
menstralis, during the tovnis vill ; Quhilk personis sail serve the guid
tovn, as use hes bene in tymes bigane ; and sail pas every day, thro all
the rewis and stretis of the guid tovn, at five hours in the morining,
and betuix aucht and nyn at evin ; quhilk thai suore to do lelie and
trulie : ffor the quhilk, thai [sal] haue ther dalie meit of the
nychtbors of the guid tovin, annd, ilk day, of euery burgess of gild,
they eit with xvj d., and of euery craftisman xij d. ; and sal pas thro
all this tovin, and slip na man ; and quha refuss to gif thame meit and
drink, sail gif them dobble vaigis ; and quhen they get doble vagis,
they sal lef that day on the vaige, and pas to na man for meit and vaig
that day.
24th November 1574.—The
said day the haill counsale being warnit to this day, ordaint Johnne
Cowpar to pas everie day in the mornyng, at four houris, and everie
nycht at viij houris at ewyne, throw all the rewis of the toune, playand
vpon the Almany quhissil, (Almany phissii—German whistle.) with ane
servand with him, playand on the taborine, quhairby the craftisman,
thair servandis, and all utheris laborious folkis, being warnit and
excitat, may pas to thar labouris, and fra thar labouris in dew and
convenient tyme ; and ordains the said Johnne to haff for his stipend
and fee, yierlie, twa shilling of euerie burges man, and xviijd. of
euerie free craftisman, at four termer in the yier, Candilmes, the Ruid
day, Lammes day, and Alhallow day; and the first terme to begyn at
Candelmes next to cum, and that upon his gud seruice, enduring the
consellis will.
On the 30th April, 1445,
"it was concludit, statute, and ordanit be the comoune counsale and mony
others of the gilde for lettying and stancheying of diuerss enormyities
done in tyme bigane be the Abbits of this burgh callit Bone Acorde that
in tyme to come thai will give na feis to nae sic Abbotis;" and it was "sene
speedful to thani that for this instant yher thai will haue nae sic
Abbot, bot thai will that the Alderman for the tyme and a balyhe quham
that he will tak til him supple that faute." But this arrangement, which
would suggest that the Council were jealous of the influence exercised
by these functionaries, did not last long. On 8th May, 1496, "the
alderman, balyeis, and consale present for the tyme at the Womanhill for
uphaldin of the ald louabill consuetud, honor, consalacion, and plesour
of the burghe like as has bene usit in tymes of thair worthie and
honarabill progenitouris, chesit Thomas Leslie and Robert of Cullane
conjunctlie Abbats and Priors of Bonaccord tile vyse and exerce the said
office this instant yer; and granted to pay theme v. marks of the common
guds this tyme tuelf months."
It was also ordained by the alderman and council in 1484 that " the
talzeours and al utheris craftismen within the toune sal in tyme to cum
beyr thare takyinis of thare craft apon their beristis, and thare best
aray on Candlimes day at the Offerand; and quha that contervenis and
dois nocht sal tyne their fredum for a yer." It was also ordained that
each craft should have a standard:—
23rd January, 1496.—The
saide day, it was statut and ordainit be the alderman, bailyeis, and
consale, for the honor and defenss of the tone, that everie craftsmen
within the burghe sale ger mak ane standart for thar craft. And on 12th
January, 1512, it was ordained by the magistrates that " every craft
within this towne sail have a pair of torcheiss, honestlie maid of four
pund of wax, to decoir and worschip the sacrament on Corpus Christi day
and at the Fest of Pasche, at the Resurrexioun, at Youle, and at all
utther tyines quhen neid is to the honor of the towun; and ordainns all
Erie and unfrie to loit and scot and pay their part tharto as thai ar
extendit to, be the deknys of thair craftis."
The exact nature of these
plays and pageants remain shrouded in a food deal of obscurity. They
have frequently been held up to ridicule; and many are the lampoons,
rather unmerited, that have been made upon them. These lampoons,
however, have served a very useful purpose. They supply us with
interesting material as to the character of the plays which would not
otherwise be in existence. Take for instance the following quotation
from the "Popish Kingdom" describing the ceremonies of Corpus Christi
day in Coventry:--
In a MS. by Archdeacon
Rogers, who died 1569, and who saw the Whitsun Plays at Chester, we have
the following interesting description (Harlean MSS.)
The manner of these
playes weare, every company had his pagiant, or p'te, which pageants
weare a high scafolde with 2 rowmes, a higher and a lower, upon 4
wheeles. In the lower they apparelled themselves, and in the higher
rowme they played, beinge all open on the tope, that all behoulders
might heare and see them. The places where they played them was in every
streete. They begane first at the Abay gates, and when the first
hagiante was played, it was wheeled to the highe crosse before the
Mayor, and so to every streete, and soe every streete had a pagiant
playinge before them at one time, till all the pagiantes for the daye
appoynted weare played, and when one pagiant was neere ended, worde was
broughte from streete to streete, that soe they mighte come in place
thereof, excedinge orderlye, and all the streetes have their pagiantes
afore them all at one time playeinge togeather ; to se w'ch playes was
great resorts, and also scafoldes and stages made in the streetes in
those places where they determined to playe their pagiantes.
The manner of which
playes was thus: they weare divided into 24 pagiantes according to the
companyes of the Cittie & every companye brought forthe their pagiant
which was the cariage or place which they played in. And thei first
beganne at the Abbaye gates, and when the firste pagiante was played at
the Abbaye gates then it was wheled from thense to Pentice, at the hyghe
Crosse, before the .11aior, & before that was donne the seconde
came,—and the first went into the Watergate Streete, from thense unto
the Bridge Streete, and so one after an other, till all the pagiantes
weare played appoynted for the firste daye, & so likewise for the
seconde & the thirde daye—these pagiantes or carige was a highe place
made like a howse with 2 rowmes, beinge open on the tope—the lower rowme
theie apparrelled & dressed themselves, & the higher rowme theie played,
& thei stoode upon VI wheels, & when they had donne with one cariage in
one place theie wheled the same from one streete to another.
In the records of the
Guild of Smiths in Chester some amusing entries are to be found of
expenses incurred in connection with the plays, such as:—
In his "Curiosities of
Literature," D'Israeli also gives amusing anecdotes by way of
illustrating the rude character of the performances and the ridiculous
blunders that resulted from ill-managed machinery. "In 1437 when Conrad
Bayar, Bishop of Metz, caused the mystery of the Passion to be
represented on the Plain of Veximel near that city, God was an old
gentleman, named Nicholas Neufchatel, of Touraine, curate of Saint
Victory of Metz, and who was very near expiring on the cross had he not
been timely assisted. He was so enfeebled that it was agreed another
priest should be placed on the cross the next day to finish the
representation of the person crucified, and which was done; and at the
same time the said Mr. Nicholas undertook to perform the Resurrection,
which, being a less difficult task, he did it admirably well. Another
priest, whose name was M. Julu de Nicey, curate of Metranae, personated
Judas, and he was like to have stifled while he hung on the tree, for
his neck slipped; this being at length luckily perceived he was quickly
cut down and recovered."
Joseph Robertson, in his
"Book of Bon-Accord," enters into an interesting speculation regarding
the Candlemas Day pageants in Aberdeen which will be read with interest.
He says :—"The Emperor, who appears in the spectacle of 1442, was
probably Augustus; and he differed little, perhaps, from the Monarch,
who, in the procession which welcomed Queen Margaret in 1511, was
figured
rydand under croup,
Richt awfull, strang, and large of portratour,
As nobill, dreidfull michtie campioun.
The `Doctors,' it may be
conjectured, were representatives of the Jewish saes, with whom Christ
disputed in the Temple. The `Three Kingis of Culane,' or Cologne, are
the same with the personages commemorated by Dunbar, in `The Queen's
Reception ' :-
And syue thow gart the
Orient Kingis thrie
Offer to Chryst with benyng reverence
Gold, sence, and mir with all humilitie,
Schawand him King with most magnificence.
These are the wise men or
shepherds, who came from the east to welcome the infant Saviour; the
eldest, Melchior, who appeared bowed down with years, and wearing a long
beard, offered gold; franckincense was the gift of Gasper, who was
represented as a beardless youth; and Balthasar, who presented myrrh,
was figured as a gigantic Moor or nea o, with a large flowing beard. I
cannot offer any explanation of the group of The Virgin, St. Bride or
Bridget, St. Helen, and Joseph; the latter personage was believed to be
advanced in age and of a crabbed temper; perhaps the Flight into Egypt,
-a favourite subject in such spectacles, was represented. St. Bridget,
who flourished in the fourteenth century, was designated Sponsa Christi,
and her book of revelations was held in great esteem. We may pass the
two Bishops and four Angels, personated by the Tanners, without any
other remark than that among the productions of Bale is enumerated, 'Of
the Councils of the Bishops, one comedy.' At the festivals celebrated at
Aix, in Provence, Simeon was represented with a mitre and cap, carrying
in his left hand a basket of eggs; but no notice is taken of his
disciples. Indeed, there is more reason to conjecture that the scene
delineated was that which occurred in the house of Simon the leper, in
Bethany, when Mary Magdalen annointed the feet of the Saviour, and his
disciples were displeased. Moses was generally depicted with horns—an
irreverend absurdity, arising from an error in the vulgate translation
of the Scriptures; the Messenger is a name frequently given to the
Archangel Gabriel, and the incident figured on this occasion was
probably the appearance of the Angel of the Lord in a flame of fire, out
of the midst of a bush on Mount Horeb. The Woodmen, provided by the
Butchers, were perhaps Satyrs, such as were exhibited at the baptism of
James VI., and by the witty agitation of their tails so highly offended
the English embassy. The Brethren of Guild were charged with, it is
likely, the most costly part of the show, the Knights in armour; and the
Bakers were burthened with the provision of the Minstrels, who, as we
gather from Dunbar, were dispersed through the pageants, 'blawing to the
sky.'"
It was in connection with
these pageants that the first orders of precedence were established
among the different bodies of craftsmen, a matter which appears to have
given the magistrates no small amount of trouble. The earliest statute
with regard to the order in which the craftsmen were to walk in the
procession is as follows
30th January, 1505.—The
said day, it was fundin by the aid lovabile consuetud and rite of the
burgh, that in the honor of God and the blissit Virgin Mary, the
craftismen of the samyn, in thar best aray, kepit and decorit the
procession one Candilmes day yerlie; quhilk auld and louable consuetud,
the prouest, baillies, and counsale, riplie avisit, ratifeit, and
approvit the said rite; and atour statut and ordanit that the said
craftismen and their successoris, sale perpetualie in tyme to cum, to
observe and keipe the said procession, als honorabily as they can: and
they sale, in order to the Offering in the Play, pass tua and ij togidr
socialie; in the first the tlesseris, barbouris, baxturis, cordinaris,
skineris, couparis, wrichts, hat makars and bonat makars togidr,
walcaris, litstaris, wobstaris, tailyeouris, goldsmiths, blacksmiths,
and hammermen; and the craftismen sal furnys the Pageants; the
cordinaris, the Messing; wobstaris and wolcaris, Symeon; the smyths and
goldsmiths, iij Kingis of Cullane; the listaris, the Emperor; the
masons, the Thrie Knichts; the talyouris, our Lady, Sanct Brid, and
Sanct Elene; and the skynners, the Tua Bischopis; and tua of ilke craft
to pass with the pageant that thai furnyss to keip thair geir ; and gif
ony persone or persouns happinis to failze and brek ony poynt befor
writin, and beis convictit tharof, sale pay xl sh. to Sanct Nicholas
werk, and the balzeis unlaw unforgiven : ande to the obseruing and
kepiug of the samyn, ale the said craftismen was oblist, be thair handis
uphaldin.
This order did not give
satisfaction to the skinners. They rebelled against being mentioned
after the cordiners, and on 28th May, 1507, "the provest and bailyis
statut and ordanit that all skynaris sail gang before the cordinaris in
al processions, baitht at Candelmes play and utheris processions that
accordis thame to gang in." The statute of 1505, however, was reenacted
in 1510 in exactly the same terms, and the skinners had to go back to
their old place. It was not, however, until 1531, that a definite order
was established. This order, as will be seen from the following extract,
was fixed in conformity with the order observed in Edinburgh:—
The said day it was
statut and ordanit be the prouest bailyeis and counsaile pnt for the
time conforme to the auld lovabill consuetudis and rytt of this burgh
and of the nobill burgh of Edinburgh of the quhilkis rite and consuetude
the forsaid prouest has gottin copy in write. That is to say that in the
honor of God and the blessit Virgyne Marye the craftismen of this burgh
in thair best array keipe and decoir the procession on Corpus Cristi
dais and Caudilmes day als honorabillye as thai can every craft wt thair
awin baner wt the Armes of thair craft yrin. And thai sal pas ilk craft
be thame self tua and tua in this ordour. That is to say in the first
the flescharis, and next thame the barboris, nixt thame skynaris and
furrowris togidder, nixt thame the cordonaris, nixt thame the tailyoris,
efter thame the vobstaris, valcaris, and litstaris togidder, nixt thame
the baxtaris, and last of all nrest the Sacramet passis, all hemermen,
that is to say, symthis, wchtis, masonis, cuparis, sclateris,
goldsmythis, and armouraris. And every ane of the said craftis in the
Caudelmas procession sail furniss thair pageaue conform to the auld
statut maid in the yeir of God jaj ve and x yris [1510], quhilk statut
was maid wt the aviss of the haile counsaile and appvit be the craftisme
of the toune for the tyme for thame and thair successoris. And oblist
thame to the keping of the samyn vnder the pane of xl ss and the
bailyeis vnlaw unforgevin to be vptakin of thame that beis absent but
ane resonabill causs fra the said processioun, or that makkis trubill or
perturbatioun yrin. To the quhilkis they wer oblist be thair handis
vphaldin in ingement. And the prouest, bailyies, and cowtsale put for
the tyme ratifeis and approvis this pnt statut and the painis contenit
yin to be kepit inviolablye in all mauer in tyme cuming. The craftis ar
chargit to furneiss their pangeanyis vnder written :-
An important change in
the character of these displays took place in 1508, when the Abbot and
Prior gave place to "Robyne Huyd and Litile Johnne." In the month of May
of that year it was ordained that "al personis that ar abill within this
burghe salbe redly with their arrayment made in grene and yallow, bowis,
arrowis, brass (?), and all uther convenient thingis according thairto
to pass with Robyne Huyd and Litile Johnne all times convenient thairto,
quhar thai be requirit be the saidis Robyne and Litile Johnne;" and in
the following month a more explicit ordinance was passed :-
17th November 1508.—The
said day, the prouest, bailyeis, counsaill, and comunitie of the said
burghe, representand the haill body of the samyne, warnit be the hand
bell, ale in ane voice considerand, riplie avisit, for the auld rit and
lovabile consuetud of the said burgh, vsit and perseurit all tymes
bigane, past memor of man, in the honor of thar glorius patron Sanct
Nicholaice, statut and ordainit, that all personis, burges, nichtbouris,
and inhabitaris, burges sonnys, habill to ryd, to decor and honor the
towne in thar array conveinant therto, sail rid with Robert Huyid and
Litile Johne, quhilk was callit, in years bipast, Abbat and Prior of
Bonaccord, one every Sanct Nicholaice day, throw the towne, as use and
wont has bene, quhen thai war warnit be the said Robert Huyde or Litile
Johne, or ony ane of theme ; and giff ony man haffand taks of watris,
fischeingis, landis, or ony pensioun or profit of the toune, habill to
rid, beand warnit, be the saidis Robert Huyd or Litile Johne forsaid,
and will nocht ryd, and beis convict tharintill be ane suorne assiss of
the said burgh, [thai] sail tyne thar takis, pensiounis, and proffitis
that thai haue of the said burghe, and salbe secludit, removit and
uterlie expellit fra ale takis, pensionis, proffitis, quhatsumever thai
have of the said burgh, in tyme to cum; without reasonable causs,schawin
and propinit to the prouest, bailyeis, counsaill, Itobene, and Litile
Johue, obefoir, and be considert be thame to be lauchfull impediment and
excuss quharthrow thai mycht not ryd ; and the personis havand na takis
of the said burghe, beard warnit be the said Robert Huyd or Litile
Johnne, and will not rid, sail pay xx shilling to Sauct Nicholas werk,
and viij sh. to the bailyeis unlaw vnforgevin.
With the exception of the
following protest from the deacon of the Hainmermen, the order of
precedence established in 1510 seems to have been faithfully observed
for a number of years after the change in the nature of the displays
took place :-
21st June, 1538.—The sayd
day, Walter Hay, goldsmyth, dekyne of hemermen, comperit in judgment,
and complenit to the balyes, allegiand wrang don to thaim be the
armeraris, in usurping of their place in the processioun of Corpus Xri,
this day, and ganging behind thame, agains the comond ordinance and
statute of this nobill burght, and all the borrowis within this realm;
requyrand thaim for remeyd of law; protesting, gyf thai ref usit, that
it be lesum to call the said armerars befor gugis sperituall or
temporal, and for remeid of law.
Whether this "wrang don
to thaim be the armeraris" was put right the Council Register sayeth
not. A still more serious dispute regarding the order of procedure arose
in 1554, when the deacons of the wrights, masons, coopers, and slaters
complained against the smiths and. hammermen for not keeping their
proper place. Judgment was given in favour of the hammermen, against
which judgment the other four crafts protested. The following minute
(Council Records) regarding this dispute is doubly interesting from the
fact that it contains the name of William Jamesoune, grandfather of
George Jamesone, the Scottish Vandyk. The artist's father was also a
mason, the register of indentures stating that he served his
apprenticeship with Andrew Bethleam. He is described in his indenture as
"Aiidroa Jamesoun, sone naturall to umq "Wilzeam Jamesoune." The minute
also contains one of the few references made in the Records to a deacon
of the mason craft :—
21st May, 1554.—The said
day, Andro Bisset, dekin of the wrychtis, William Jamesoune, dekyne of
the masonis, and Jerome Blak, dekin of the cowperis, comperit in
jugement, and exponit to the bailies, quhow that Johnne Jenour, thair
officiar, at thair command, and chargit thame, and thair haill craftis,
to pass in order upoun Corpus Xri day now approacheand, in the
processioun, by the aid maner and ordor; that is to say, to pass be
thame selffis, and with the sklateris, all togidder, havand ane honest
baner and Pagane of thair awin, immediatlie befor the smythis and
vtheris hamyrmen ; quhair thai had wont to gang, with the said smythis,
as thai allegit, all togidder, under ane baner and Pagane; and producit
ane statitut maid theruppone, of the dait the xxii day of May, the yeir
of God m. vc. xxxi yeir: And Williame Robertsone, dekin of the smythis,
comperit in judgement, and allegit thai war in vse of gangging be thame
selfis in the said processione, vnder thair awin baner, hindmaist and
nixt the Sacrament, and the saids wrychtis, masouns, cowperis, and
sklaiteris to proceid togidder befoir thame, under ane baner and pegane,
separat fra the saids smythtis, and producit ane statitut maid therupon,
of the dayt the xiij day Junii, the yeir of God m. vc. xxxiij yeris :
And the baillies decernit and ordaint the last statitut to be observyt
and keipit, under the panes contenit in the same, becaus thai all wer
present, and consentit therto, and oblist thame to obserf the same, as
the said statitut proportis at lyntht : And the saidis wrychtis, masonic,
cowperis, and sklayteris protestit that quhat the baillies dois or
decernis this day, anent the ordor forsaid, mak na dirogacioune to the
forsaid statitut first maid, producit be thame in judgement, hot that
thai may haf thair aid prevelege observit, and for remeid of law, quhen
tyme and place requiris: and Alexander Kempt, dekyne of the bexteris,
allegit imlykwyiss, that thai ar put by thair rowme and ordour vsit
obefor, and protestit sicklyk, that quhat be done this yeir be the
baillies, anent the said ordor, hurt thame nocht in tym cumyn.
To illustrate the
strictness with which the ordinances of the town with regard to these
processions were enforced, we give the following extracts from the
Council Register :—
3rd February, 1502.—The
saide day, Johne Rede, wobster, John Williamson, &c., ilkane of thame
was convict be ane suorne assise, Alexander Reid forespeker, because
thai did nocht it that accordit thame to do one Candilmese day, in the
Passioun, efter the auld honerabill and lovabill consuetude of the
burghe, and for the quhilkis thai war in ane amerciament of the court,
and to amend as law will, and forbere in tym to cum, because thai
pretentit thame to precede and pass in the place of the processione,
quha the tailzeours had vyss to pass tymes bigane.
3rd February, 1510.—The
said day, Thomas Meldrum, William Patonsone, Andro Jonsone, younger,
John Allane, and Richard Wricht, was, ilkane of thame, in amerciament of
court, be thae avin toung condemit, because thai passt not in the
procession of Candilmes day to decoir the samyn, and tile amend as law
wile, and forber in time to cum.
5th February, 1523.—The
same day, Johne Pill, tailzeour, wes convikit be his awin toung grant
maid in jugement for the dissobeing of David Anderson, bailze, becaus he
refusit to pas in the Candilmess processioun with his taikin and sing of
his craft in the place lemit to his craft, and in likwiss for the
mispersoning of the said Dauid Andersoun, the merchandis of the said
guid toun, in calling of thame Coffeis, and bidding of thame to tak the
salt pork and herboiss in thair handis; for the quhilk the prowest and
hail [councel] chargit the said Johne, he beand oblisit in jugement be
his hand wphaldin thair deliverance, to cunt on Sonday that next cumis
in the tyme of hiemes, barfut, and bairheid, with an candle and ane pund
of wax, and offer the samyn to thair patroun Sanct Nicholace, and sit
doun humelie on his kneis, besikand the prowest and guyd toun to ramyt
his forsaid falt, an inobedience doyne to the bailze, and to bring on
his briest the usit taikin of his craft, that is to say, ane pair of
patent slieris; and gif ever the said John committis ony siclik falts in
tym cumin, to pay to Sanct Nicholas wark x merkis but remissioun.
The sayd day, tha prorest,
with the aviss of the haill counsell present for the tym, fund and
delyverit, that the craftismen of the said burgh had failzet in the
observing and keeping of the lovabill auld statut, maid be their
predecessoris, with the consent of the haill craftismen, in the honoring
and decoiring of the procession on Candilmes day, because thai that wer
absent for the maist part, and that thai that wer present, buyr nocht
the taikins of thar craft, eftir the forme of the said statut : And
ordanit the bailyes to wptak thair vnlawis of the absent, and thai that
failyeit in the bering of thair taikins, to amend in tym cuming, vnder
al payne contenit in the auld statut, to be uptakin by ramissioun.
5th June, 1553.—The said
day, the dekyn and haill craft of the smyths wer convickit, be ane
suorne assis, for the disobeying of the baillies in refusing
coutempurindlie to gang in ordour in the procession of Corpus Xris day
last bipast, befor the sacrament, as thai yied in ordor, the yier
immediately bypast; and the baillies war maid quit, be the said asses,
of all strublens of the said craft; and it was gevin for dome.
The year 1555 saw the
extinction of Robin Hood and Little John. An Act of Parliament was
passed which " statute and ordanit that in all tymes cumming na maner
of,persoun be chosin Robert Hude nor Lytill Johne, Abbot of vnressoun
Quenis of Maij nor vtherwyse nouther in Burgh nor to land-wart in ony
tyme to cum and gif ony Prouest, Baillies, counsall, and communitie,
chesis sic ane Personage as Robert Hude, Lytill Johne, Abbottis of
vnressoun, or Quenis of Maij within Burgh, the chesaris of sic sail tyne
thair fredome for the space of fyve zeiris, and vtherwyse salbe punist
at the Quenis grace will, and the acceptar of sicklyke office salbe
banist furth of the Realme. And gif ony sic persounis sic as Robert Hude,
Lytill Johne, Abbottis of vnressoun, Quenis of Maij, beis chosin outwith
Burgh and ethers landwart townis, the chesars sail pay to our Souerane
Lady x pundis, and thair persounis put in waird, thair to remane during
the Quenis grace plesoure. And gif ony wemen or vthers about simmer
treis singand makis perturbatioun to the Quenis liegis in the passage
throw Burrows and vthers landwart townis the wemen perturbatouris for
skafrie of money or vtherwyse salbe takin handellit and put upon the
Cukstulis of everie Burgh or towne."
This Act of Parliament
led to serious trouble, not only in Aberdeen but throughout Scotland. In
Aberdeen the craftsmen appear to have been the leading raisers of
tumult, as the following interesting entries in the Register fully set
forth:—
4 May 1562.—The said day,
John Kelo, belman, wes accusit in jugement for the passing throw the
rewis of the tounn, with the hand bell, be oppin voce, to convene the
haill comunite, or sa mony thairof as Wald convene, to pass to the wood,
to bring in symmer upoun the first Sonday of hiaii; contraveinand the
actis and statutis of the Quenis Grace, and Lordis of Consel;
epperandlie to raiss tumult, and ingener discord, betuix the craftismen
and the fre burgesses of gild, and the saidis craftesmen to dissobey and
attempt aganis the superioris of the toun, gif it stud in thair power,
as the saidis prowest and baillies ar informit; the said Johnne having
na comand of the saidis prowest and baillies to do the same ; and
inlykwyss, Alexander Burnat, alias Potter, wes accusit for passing throw
the toun with ane swech, to the effect and occasioun aboun wrytin;
quhilk Johne and Alexander confessit the samyn, alleigand thai did the
samyn of na ewill mynd, but conforme to the auld wse, and be comand of
Johnne Grant, quha is ane fre burgess, and brother of gild ; and had
done na wrang tharin, as thai allegit: And the said Johne Grant
inlykmaner beand accusst for giffing command to the saidis Johnne and
Alexander, as is aboun wrytin, and passing throw the toun, fortifeing
and menteining thame as he mocht, to the effect forsaid, grantit and
approwit the same, and denyit ony wrang done be him thairintill : Quhilk
mater wes put to the decisioun and knawleg of the assiss aboun wrytin,
[consisting of twenty-one persons] chosin, suorne, and admittit in
jugement; quhilk accepit the said mater on thame, and efter
consultacioun and consideracioun, ryplie awisit, enterit in court, and
fand and deliuered all in ane voce, be the moutht of Gilbert Menzes,
elder, chancellar of the said assiss for the tyme, that the saidis
personis had grytlie wrangit in the comitting of the said enormitie and
heyt atemptat, but the awiss of the prowest, baillies, and superuris of
the toun ; quhairfor thai, and ilkane of thame, wer in amerciament of
court; and that wes gevin for dome, and the modificacion of the amendis
referrit to the discretioun of the consell ; quhilk thaireftir being
deulie convenit, discernit and ordanit the saidis persones to compeir
vpoun Sonday nixt cums, within the paroche kirk, and thair, immediately
eftir the preching, in presens of the congregacioun, grant thair said
offens as done throw ignorance ; and, upoun thair kneis, ask God and the
congregacioun forgifnes, and obleist thame selfiss, thair opinlie, that
gif thai be convickit for sic offens in tym cuming, to tyn thair fredome,
proffit, and privilege of this guid toun, and to be seperat and exulat
fra the societie tharof, frathensfurtht ; and quha of thame dissobeyis
the said ordainnce, to incur the samyn pane, but fauor or request to be
hard on the contrar.
14 May 1565.—The said day, Johnne Kelo, belman, maid faytht, in jugement,
that he, at comand of the prowest and baillies, past on Setter-day was
viij dais, viz the v day of Maii, the rewis and gettis of this toune, be
oppen voce, and maid inhibitioune to all burges men, craftismen, and all
utheris, inhabitantis and induellaris of the said toune, that nane of
thame tak upone hand to mak ony conventione, with taburne plaing, or
pype, or fedill, or have anseinges, to convene the Quenis legis, in
chusing of Robin Huid, Litill Johnne, Abbot of Ressoune, Queyne of Maii,
or eicklyk contraveyne the statutis of parliament, or mak oily tumult,
scism, or conventione.
The said day, James
Marsar, Lourens Marsar, Mathow Guild, Thomas Huntayr, and Androw Wysman,
wer convickit for the cumyng throw the toune, upon Sunday last wes,
eftir none, with ane menstrall playand befor thaim, throch the
Gallowgett, in contemptioune of the townis actis and proclamaciouns maid
obefoir, and breaking of the actis of parliament, and contravening of
the saim ; quherfor thai wer put in amerciament of court, and were
ordanit to remane in the tollbuth, quhill thai find sourtie for
fulfilling and satisfeing of the emends to be modifyt be the consell.
18 May 1565.—The sayd
day, the consell present for the tyme, being convenit to decern anent
the emendis and punyshment of James Marsar, Lourens Marsar, sadlar,
Mathow Guild, armerar, Andrew Wysman, cordinar, and Thomas Huntar,
cutlar, quhilk are convickit for contempning and dissobeying of the
townis actis and ordinans obefor, and contravening of the actis of
parliament: The counsall, reply adwysit, considering the said attemptat,
and ground quharof the same proceidit, to be to genir schism and discord
within the burgh, dischargit the saidis personis of their fredome, and
fra all exercitioune of their crafts, conform to the act of parliament ;
and ordanis publict proclamacionn to be made heirupoun; and the consell
alsua statut and ordanit, with consent of the hails toun present for the
tyme, that na craftisman be maid fre for sewin yeirs to cum, except
fremenis sonis.
The James and Lawrence
Mercer, Matthew Guild, Thomas Hunter, and Andrew Wiseman, mentioned in
the foregoing extracts were all leading craftsmen in the city at this
period, and took a prominent part in connection with the Common
Indenture entered into a few years after for removing the differences
that had arisen between the craft and merchant burgesses. Matthew Guild,
armourer, or "sweird slipper," as he was more commonly described, was
the father of Dr. William Guild, and Jean Guild, wife of David Anderson
of Finzeauch, well known for their benefactions to the Trades and to the
citizens generally. Matthew had also another son, named William, who was
slain in 1584, two years before the doctor was born. The elder William
was buried in St. Nicholas Churchyard, the record simply mentioning that
he was " slain by John Leslie, son to James Leslie, burgess."
The close connection
between the craftsmen and the religious ceremonies of the church prior
to the reformation proved very disastrous to a number of their
associations throughout the country. Many of their societies were put
down "on suspicion of being superstitious foundations" and their
property seized by the crown; in fact, the reformation shook the whole
system of Guilds to its foundation, more particularly in England. By an
Act passed in the reign of Edward VI. all money devoted by "any manner
of corporations, guilds, fraternities, companies, or fellowships of
mysteries, or crafts " to the support of a priest, obits, or lights, was
vested in the king; and under the same Act, the property of "all
fraternities, brotherhoods, and guilds, being within the realm of
England and `Vales, and other the king's dominions, and all manors,
lands, tenements, and other heriditaments belonging to them, or any of
them, other than such corporations, guilds, fraternities, companies, and
fellowships of mysteries, or crafts, and the manors, lands, tenements,
and other heridaments pertaining to the said corporations, guilds,
fraternities, &c.," were handed over to the crown. Mr. Toulmin Smith
describes this seizure as "a case of pure, wholesale robbery and
plunder, done by an unscrupulous faction to satisfy their personal greed
under cover of law. No more gross case of wanton plunder is to be found
in the whole history of all Europe. No page so black in English
history."
Nothing, however, like
the same wholesale appropriation of funds and property devoted to the
purposes of religion by the guilds took place in Scotland at the time of
the reformation such as occurred in England. But the records of the
Aberdeen Trades show that they suffered to some extent in a similar way.
Previous to the reformation each trade had its own patron saint, each of
the wealthiest of the crafts maintamed a chaplain, and paid so much
yearly both individually and collectively, for " deeoring, upholding,
and repairing the altars within the parish kirk," and for supplying "
imagerie, vestments, and towels, chandeliers, desks, lights, and all
manner of ornaments required to the glory of God." These payments were
rigorously exacted, and if any of the crafts failed in their duty in
this respect they were summoned before the Town Council to answer for
their derelictions. On one occasion (in the year 1495), the cordiners
(shoemakers) of Aberdeen were summoned before the Town Council for
refusing "meyttis, drynkis, and sustentatioun" to that "discrete mane,
Shir Alexander Gray, chaplane of Sanctis Crispini and Crispinianis
altar, situat within ye parroche kirk of yis burghe." The appeal by this
worthy and " discret mane" for redress, is worth giving in full :-
The said day (26th
September, 1495) comperit ane discrete mane, Shir Alexander Gray,
chaplane of Sanctis Crispini and Crispinianis altar, situat within ye
parroche kirk of yis burghe, and producit and shewit ane autentyrie
Instrument under the subscriptioune of Shir Johnne Striveling, notar
public, and seile of Thomas Fyf, makin mentione and schewin that ye
honest and faithful meue of craft, cordonars of the said burghe, with
ane consent and assent in the honour of God Almichtie, the blissit
Virgine Mary, Sancts Nicholas, Santis Crispini and Crispiniani and al
Sanctis, had chosen and taken ye said Shir Alexander thair perpetuale
Chaplane to mak ministracioune of dyvine seruice at the said altar as
efferis; for the quhilk they were bundin to sustene the said Chaplane
honestlie as efferis, in meyttis, drynkis, and sustentatioune circualie,
be sevin of ye best and worthaist of the said craftismene, ilkane ane
day in ye oulk, ande payand to him xis. usual monie of Scotland, yeirlie
for his fie, of uviris, ye remanent of ye craft, as in ye samyn mair
fullie is contenit ; quhilkis instrument, seyne and understandin, ye
haill cordonaris lauchfullie warnit, callit and comperit, the said
chaplane humlie meynt him to ye aldermen, bailzies and counsale, yt he
wantit his fie and pairte of his dietis in the oulk, besehing thame for
remede of law ; quhilk peticoune ye said aldermen, bailzies and counsale
and diuerss of the communitie, understandin richtness and consonant to
resone express consent and assent of ye best and worthaist of ye said
craft, ordanit, fand, and delyverit ye said evident of availe and ye
saids craftismen to sustene ye said Chaplane honestlie efter ye tenour
of ye samyn ; and maide and ordanit Thomas Meldrum and William Ranisone,
dekyns and maisters of ye said craft, in that parte, to compell and
distrinzie thair nichtbouris craftismen and cordonaris to the
sustentatioune of thair said Chaplane efter ye tenoris of his
evident.—Council Register, vol. vii., p. 660.
Again in 1591, the
alderman and baillies found fault with the cordiners for refusing to
"sustain" their chaplain, and " ordainit Williame Scrimgeur, officiar,
to pass with Shir Jonhne Litster, chaplan of Sanctis Crispini and
Crispiniani, altar with ye dekyns of ye cordonaris and causs him to be
pait and content of his fee of al ceruies bigane efter ye tenor of his
warrande documentis maide to him yairupon aucht to him be ye haill
craftismen of ye cordonair craft, within yis burght, and to charge thame
tile obey thar dekyns yairvintill according to justice."—Council
Register, vol. viii., p. 82.
As to what became of the
altars, stalls, and property which the crafts had contributed to the
kirk very little is known, When the protestant religion was established
the churches were found to be divested of all the altars and carved work
nothing remaining but the bare walls. The craftsmen evidently had their
suspicions of who had appropriated the church property, as the following
extract from a summons served upon the magistrates will show. The
summons was at the instance of the Trades against the Magistrates of
Aberdeen requiring them to answer before the Privy Council of Scotland
to a charge of "dilapidating, alienating, and appropriating to
themselves for their own use, profit and emolument, the Common Good,
lands, revenues and property of the Burgh; and of continuing the
magistrates in a few families by electing themselves from father to son
for three or four generations,' more particularly
(1) For disposing,
dividing, and sharing among themselves, the lands of Tullies, Bogfairlie,
Gardens, Brotherfield, Countesswells, Itazelhead, ShetocksIey,
Forresterhill, Rubislaw, Kingswells, and Cruves, all belonging to the
Common Good of the Burgh.
(2) For sharing among
themselves the whole plate, furniture, and plenishing of St. Nicholas
Church extant at the alteration of religion, viz. 8 chandeliers, of fine
silver ; 8 chalices, and other patens, 2 eucharists, 1 steip (font), 1
cresie (lamp), with a silver stock; 6 altar spoons, and 2 censers of
fine silver, amounting to 40 pounds weight of silver in whole; also, 52
brass chandeliers, a great latron of massey brass within the choir,
wherein the Evangel (gospel) was read, in form of the pelican and her
birds, weighing 520 lbs. of fine brass; also, 5 new stands of Kapis
(copes), of fine gold, and 3 inferior ones; also, 10 stands of fine mass
cloths of gold, crimson, green, black, and purple velvet, starred with
gold with thin cliesables; several other fine latrons belonging to the
various altars, &c.; also, a pair of fine organs, complete and perfect ;
also, 10 pairs of hangings before the various altars, of crimson velvet
and satins, drapped with gold and golden letters, &c.
(3) Also, 8 great oak
trees in the churchyard cut down, and with the rest of the foregoing
articles, applied to their own uses.
(4) For selling great
pieces of artillery belonging to the town, such as Zang meg, yettino ,
double and single falconers, double slings, slings, &c., together with
ammunition belonging to the same and sharing the price among themselves.
(5) Also, a great chain
of iron and shipmasts linked together with the branders thereof, which
was for going across the harbour to protect the shipping.
(6) Also, materials
provided for repairing the blockhouse.
(7) Sharing the profits
arising from the town's marking irons (for stamping measures, &c.), and
from the keep of the shore.
(8) Also, the yearly
income from the town's seals.
(9) Selling a quantity of
fine wainscotting, and a great deal of other materials purchased for
public works, and dividing the proceeds among themselves.
(10) Sharing among
themselves the profits arising from the town's customs.
(11) Also, the profits of
the handbell.
(12) Also, 1200 merks
raised from the inhabitants to buy lead to theich the north aisle of the
kirk.
(13) Also, an impost of
1000 merks raised upon false pretences, and so parted.
(14) Selling 3000 pieces
of fine hewn freestone for building the pier head and quay, and parting
among themselves the proceeds.
(15) Also, £40 of the
poor's money, so parted.
(1(3) Another impost, or
tax, of 4500 merks, so parted.
(17) Also, another of
3200 merks.
(18) Also, the sum of
58000 belonging to the community.
(19) Allowing the Bridge
of Dee to fall into disrepair and appropriating to themselves the funds
destined for its support.
(20) Also, the Tolbooth
steeple dilapidated in like manner, and
(21) Allowing the Town's
Commonties to be destroyed by permitting them to be torn up, occupied,
and cultivated by individuals, suffering them to burn heather, cut down
wood, &c., to the great injury of the poorer class of the community,
&c., &c.—Convener Court Papers.
The records are silent as
to whether the Trades were successful in the action; the probability is
they were not. The property had gone whence it had little chance of
returning.
After the change of
religion the connection between the crafts and the church underwent a
radical alteration; but the influence of the pageants was long visible
in the processions that were held upon fixed holidays, when the
craftsmen turned out with the banners and insignia of their crafts,
finishing the day in jollity and feasting. An indication of the change
that took place is apparent in an ordinance passed in October, 1587, on
which day "it was devysit, statute, and ordanit be the prouest, bailleis,
and counsall of this guid toune, and ratifet and apprevit be the haill
toune, alsweill craftsmen as burgessis, being lauchfullie warnit to this
day, &c., that all maisteris of housholdis alsweill craftismen as
burgessis sail repair to the paroche kirk, keep and observe the sermonis
and prechingis on the oulk dayis, to wit, Tuysday and Thurisday, of
heiring of the wourd of God and Christis Evangell trewlie prechit, in
all tyme heirafter under penaltie of twa s. to be uptaken of ilk
burgess, and xii d. of the craftisman absent fra the serinone the saidis
dayis without lauchtfull excuiss of infirmities, seikniss, or absence of
the toune ; and heirunto the haill craftismen, alsweill burgessis,
voluntarlie obliest tham selfiss, being particularlie inquirit be
Gilbert Mengzes, prouest, and consentit therto, prowyding that this act
be extendit onlie to maisteris of househaldis." And, again, in 1588,
owing to the " cauldness enterit in practiss of a gryt numer of
inhabitants professing Christ, and be gaming and playing, passing to the
tavernis and ailhoussis, using the tred of merchandise and handie labour
in tyme of sermone on the oulk day," it was ordained that there should
be paid by " everie householder and his wyff, burgessis of Gild, for
thair remaining fra the sermon on the Sabbath day xiii s. iiii d., and
for thair remanin ilk oulk day tua s.; and for everie craftsman
houshalder and otheris inhabitantis for thair remaining fra the sermonis
on the Sabbath day sax s. viii d., and everie oulk day xii d., and in
caice ony merchant or burgess of gild be find within his merchand buith
efter the ringing of the third bell to the sermone on the oulk day to
pay sax s. viii d." This "gude and godlie statute made ebefoir" was
ratified in 1598, and in the following year all "brither of gild and
craftsmen alike" were specially enjoined " that in all tyme theirafter
thair suld be a pastyme day oulklie, to vit, every Mononday, quhairon it
suld be lesum to all the laboraris of the ground within this realm to do
thair awin business, and navayes to be answerabill to thair niaisteris
that day, for eschewing of the prophanatioun of the Sabbath day, quhilk
hes been prophanit be the laboraris of the ground of the meaner sort be
schearin of their cornis, and doing of their uther handis labour, be
occasion that na lassour was given to thame in all the oulk be thair
masteris for doing thareof, being then occupeit in thair masteris
service."
Following the example set
by the Town Council the individual craft associations passed rigid
statutes for the observance of the Lord's Day, and went the length of
ordering that no Papists, Quakers, or heretics should be eligible for
office, "but only those of the sound Protestant faith." That this
ordinance was acted upon is evident from the following minute in the
books of the shoemaker trade :—
17th October, 1674.—The
said day George Troup is electit and chosin ane maister to the traid, in
choiss and plains of Thomas Mylne quho culd not carrie office, in
respeck of his professions, being ane quaiker, being also refusit be the
Deacon Convener Court to be ane member thereof.
The kirk-session had also
summoned this same Mr. Mylne before them, in order to check and, if
possible, to turn the current of his zeal into its former channel; but
Mylne was impervious, and with considerable skill he maintained and
defended the propriety of strictly adhering to his newly-embraced creed.
Certain ministers of the gospel were appointed to commune with him
thereanent, but they soon found that neither their presence nor their
arguments were of any avail. At last the Kirk Session found it
impossible to make any impression "whatsomever" on Mr. Mylne, and they
allowed him to go without further molestation.
From the following
extract it would appear that Mylne had been at times twitted by his
brethren of craft regarding his being a Quaker
23rd Feb., 1674.—The said
day Thomas Mylne, having given in ane bill of complaint against
Alexander Idle for some scandalous speaches spokin against him, which
wer verified and prowin, therfor the traid ordanit the said Alex. Idle
to acknowledge his transgression, and to enact himselff not to
transgress in the lyk, nor speak any scandalous or opprobrious speaches
to the said Thomas in tyme comein; under the pain of four puuds tones
quoties conforme to ther ancient actis."—Shoemakers' Records.
The burial of the dead
and the use of snort-cloths were also matters which formed the subject
of frequent disputes and arguments between the craftsmen, the Council,
and the Kirk. The following "solemn contract and agreement" was entered
into in 1649, with the view of settling all differences, each trade
being furnished with a copy of the deliverance for their guidance :—
Att Aberdeen, the
ninteenth day of December, one thousand six hundred and fourty nine
years, in presence of the Provost, Bailies, and Councill, conveened for
the time, they are to say, Alex. Jeffray, Provost; George Morison,
George Culline, John Jeffray, and Waltor Cochran; Bailies ; Thomas
Melvill, Dean of Gild; and Thomas Boyes, Thesauror; Mr. Thomas Gray, Mr.
Robert Farquhar, Andrew Burnett, Mr. William Moir, Mr. Alex.
Forbes,.Alex. Watson, Gilbert Menzies, James Smith, Andrew Guidcieall,
Patrick Murray, Baxtor; and William Scott, Wright. The said clay
forsomeikle as by Act of Generall Assembly and the laudable practice of
this kingdom the burying within kirks is now abolished, and persons of
all sorts and ranks are buried in the kirkyards and other publick parts
appointed for burials, and seeing thereby within this burgh many persons
of mean quality who are buried in the ordinary place of burying cannot
attain nor be able to satisfy and pay for their lairs according to the
old rate as was erected for the burials within kirks afore: And the
DeaconConveener, in name of the haill Crafts of this burgh having
particularly supplicate the Councill for an ease of the said burialls,
as also the said Deacon-Conveenor, in name of the saids Crafts having
desired that the Councill would be pleased to appoint some of their
number to nieet with the Deacons anent the taking away of any difference
that has thir sundry years been in this town occasioned by the Crafts,
their separating themselves from the brethren of Gild and remanent
inhabitants of the burgh in not making use of the common mort-cloath of
the town, and intending to have an wort-cloath of their own, and now
being sensible of the prejudice, they were willing to give in their
mort-cloath to the Thesaurer, which they intended to have used, and only
to make use of the common mortcloaths of the town as the rest of the
inhabitants doe, if it should please the Councill to show courtesie of
the price and rent of burialls, and of the said mort-cloaths. Whilk the
Councill having taken to their consideration and having heard the
reports of those that were delegate to speak with the Crafts, and being
willing to compose all difference in so far as may be and to show the
inhabitants such ease as is reasonable, decerned and ordained the rate
and prices of burialls and of the mort-cloaths in time coming to be att
the rate and prices after-following, viz. :—That every person of
whatsomever rank of what sort or quality soever they be within this
burgh who shall be buried in the south side of the kirk, and in the
north side within thirty foot to the church wall who shall be carried
upon staves shall pay for their lairs three pound, and for every one
that shall be carried under men's arms the sum of twenty shillings for
ilk ane. And declares that the rest of the bounds in the kirkyard lying
on the north side of the kirk being thirty foot from the kirk wall shall
be free and any who please to lye there shall pay nothing for their
lairs if they be poor and have not means. And the prices of the mort-cloaths
to be as follows, viz. :--The price of the best velvet mort-cloath for
persons of age three pound, of the second velvet mort-cloath for persons
of age fourty shillings, the price of the best velvet most-cloath for
bairns twenty shilling, and of the second velvet mortcloath for bairns
to be ten shilling. The price of the mort-cloaths of blac cloath as well
of these which were in the town's possession before as mortcloaths to be
given in by the Crafts for persons of age to be twenty shilling, and for
bairns to be ten shilling. And in testimony of the Crafts their
contentment with the prices above written they gave in their mortcloaths
of black cloath to be keeped by the thesaurer, and obliged themselves to
make use of the common mort-cloaths in all time coming according as the
rest of the inhabitants of the burgh doe, and that att the prices and
rates above written. It is specially declared that the prices of lairs
above written shall no ways be extended to those who shall have any
tombs or lair-stones to lye upon graves, but the Councill shall sett
down the prices therein as occasion and the quality of the persons shall
require. Likewise if it shall fall out that the town shall have occasion
of buying and erecting of an common houfe and buriall place by the
churchyard, it shall be lawfull to the Councill to alter the prices of
burialls and lairs in the said houfe as necessity shall require. And the
Provost and Baillies for themselves and in name of the Councill, and
also the Deacon-Conveenor and haill remauent deacons of the Crafts for
themselves, and in name of the rest, in testimony, &c.—Convener Court
Papers.
About the beginning of
the seventeenth century the deacons on behalf of their respective crafts
petitioned the Town Council for permission to erect "dasks" or lofts in
the parish church of St. Nicholas, the prayer of which was granted after
the following fashion
16th May, 1638.—Ye quhilk
daye aneut ye petitionne given in to ye Provest, Bailzies, and Counsell
be George Farquhar, deacone of ye cordiners of this burt., for hymselff
and in behalfe of his bretherene, ye haill maisteris and friemene of ye
said craft, makand mentionne that for decernment of the paroche kirk of
this burghe, they intend, God willing, with permissione and lycence of
ye Magistrats and Counsell, to build and erect ane dask in ye said kirk,
foreagainne ye southmaist dor of ye auld kirk, at ye secunde pillar fra
the wast gavel of ye said kirk, in the southsyd therof, till it cum to
ye pillarr narrest the said gable, desyir therfor that warraud and
lycence beis given for building and erecting of ye said dask at ye pairt
forsaid, as at mair lengthe wes contenit in ye said petitioune.
Quhairwith ye saids Provest, Bailzies, and Counsell advysin and haveing
passit ye said paroche kirk, sein and considderat ye pairt foirsaid
quhair they desyir to build ye dask, thay find the petitioune ressonable,
and thairfor gives and grants lycience and tolerance to ye said
petitiouners to big ane dask for ye vse of the bretherene, maisteris,
and friemene of ye said craft, at ye pairt assigned, provydeing that ye
samen beis built assweille for decernement as for ye vse of the
petitiouneris, be aduyce of ye Mr of Kirk Workis, and all he sail give
ordour and directioune for that effect.—Council Register, vol. lii., p.
378.
In addition to having
seats in the parish kirk, the Trades maintained seats in the Trinity
Chapel until it was sold in 1793; while the Bakers, who were almost all
Episcopalians, erected a loft in old St. Paul's. In 1740 the crafts
resigned their right to the seats in the parish kirks, a minute to the
following effect being passed by the Convener Court, and subsequently
endorsed by the individual trades :—
16th June, 1740.—The
Convener Court, considering the several Acts of the corporations of the
Trades of this burgh concerning the seats and lofts belonging to the
Trades of this burgh in this old and new churches, they unanimously
ratifie, homologat, and approve the same, and grant warrant to the
convener, in conjunction with the deacons and paymasters of the several
corporations to renounce and assigne in favour of the Magistrates and
Town Council of this burgh with the powers to them and their successors
to sit and dispose of the same to any persons they please in time
coming. But with preference always to any freeman who shall incline to
take seats or lofts pertaining to that trade whereof they are thembers.
And in consideration that the Magistrates and Council pass from any
bygane rents that may be claimed for the said seats and lofts for the
time bygane, the Court hereby earnestly recommend to their successors
and to the haill trades to contribute generously towards the repair of
the old church how soon the same shall be begun to be repaired. But in
case the seats and lofts in the old church shall happen to be removed at
repairing thereof, the Court recommend and appoint the same to be
removed to no worse place, but may be altered for the better,
beautifying the church—Convener Court Book.
Thus ended the direct
connection between the craftsmen in their collective capacity and the
church, a connection that had subsisted in one way or other for over
three centuries. |
