[CUSTOMS.]
In the Council Register of Aberdeen,
we obtain many notices of the customs of the burgh, most of which were
probably common to other towns.
It seems to have been the practice
of the whole people to assemble, but only at command of the council, in
order to deliberate together upon any matter of importance, and make such
arrangements as were required for the general weal. For this purpose, they
were summoned by the bellman, who went through ‘the haill rews of the
town’ ringing his bell, of which he had to make oath in order to render
legal what was ordained by the meeting.
In 1574, it was ordained at such a
meeting that John Cowpar should ‘pass every day in the morning at four
hours, and every nicht at eight hours, through all the rews of the town,
playing upon the Almany whistle [German flute?], with ane servant with him
playing on the tabroun, whereby the craftsmen their servants and all
others laborious folks, being warnit and excitat, may pass to their
labours and frae their labours in due and convenient time.’
In 1576, it is ‘statute with consent
of the haill town, that every brother of guild, merchant, and craftsman,
shall have in all time coming ane halbert, Danish axe, and javelin within
his booth.’ The wearing of plaids by the citizens was at the same time
strictly forbidden, also the use of blue bonnets—for what reason does not
clearly appear. The town’s landmarks were ridden every year. The keeping
of swine within the town is (1578) forbidden, on penalty of having the
animals taken and slain.
December 5, 1582, the town-council
of Aberdeen ratified a contract with John Kay, lorimer, ‘anent the mending
of the town’s three knocks [clocks], and buying fra him of the new knock,
for payment to the said John of twa hundred merks.’ December 17, 1595, the
council, considering that ‘the twa common knocks of this burgh—namely, the
kirk knock and the tolbooth knock—sin Martinmass last, has been evil
handlit and rulit, and has not gane induring the said space, feed Thomas
Gordon, gunmaker, to rule the said twa knocks, and to cause them gang and
strike the hours richtly baith night and day.’ The employment of a lorimer
and a gunmaker in this business seems to imply, that a clockmaker or
watchmaker was not yet one of the trades of Aberdeen.
By an old custom, the boys of the
grammar-school of Aberdeen Had at Christmas taken possession of the
school, to the exclusion of their masters and all authority, and a
vacation of about a fortnight took place. In 1580 and 1581, the
magistrates are found exerting themselves to enforce certain statutes by
which this assumed privilege of the boys had been abrogated and
discharged; and they agreed that to make up for the vacation, there should
be three holidays at the beginning of each quarter, making twelve in all
for the year. From this and other facts, it appears that the long vacation
now customary in summer or autumn in Scottish schools, was then unknown.
The school disorder at Yule is again
spoken of in 1604 as very violent, the boys ‘keeping and halding the same
against their masters with swords, guns, pistols, and other weapons,
spulying and taking of puir folks’ geir, sic as geese, fowls, peats, and
other vivres, during the halding thereof.’ It is ordered that, to avoid
sUch disorders in future, no boy from without the town shall be admitted
without a caution for his good-behaviour.
The Aberdeen magistrates, on hearing
(February 22, 1593—4) how the burghs of Edinburgh, Perth, Dundee, and
Montrose had celebrated the birth of a son and heir to the king ‘by
bigging of fires, praising and thanking God for the benefit, by singing of
psalms through the haill streets and rews of the towns, drinking of wine
at the crosses thereof, and otherwise liberally bestowing of spiceries,’
ordained that it should be similarly observed in their burgh on Sunday
next, the 24th instant, immediately after the afternoon sermon. It was
ordered that there should be ‘ane table covered at the Cross, for the
magistrates and baith the councils, with twa boyns’ of English beer . . .
. the wine to be drunken in sic a reasonable quantity as the dean of guild
sail devise, four dozen buistS of scorchets, confeits, and confections, to
be casten among the people, with glasses to be broken.’
June 7, 1596, a number of persons
are cited as contravening the ancient statutes ordaining that ‘all
burgesses of guild and freemen of free regal burghs sall dwell, mak their
residence and remaining, with their wives, bairns, servants, households,
and family, hauld stob and stake, fire and flet, within the burgh where
they are free, scot, lot, watch, walk, and ward.’ In the event of their
not conforming to the rule by an appointed day, they are assured that they
shall lose their privileges.
A prayer appointed (1598) to be said
before the election of the magistrates of Aberdeen is not unworthy of
preservation, as a trait of the feelings of such communities in that age:
‘Eternal and ever-hearing God, who has created mankind to society, in the
whilk thou that is the God of order and hates confusion, has appointed
some to rule and govern, and others to be governed, and for this cause has
set down in thy word the notes and marks of sic as thou hast appointed to
bear government; likeas of thy great mercy thou has gathered us to be ane
of the famous and honourable burghs of this kingdom, and has reservit to
us this liberty, yearly to cheise our council and magistrates; we beseech
thee, for thy Christ’s sake, seeing we are presently assembled for that
purpose, be present in the midst of us, furnish us with spiritual wisdom,
and direct our hearts in sic sort, that, all corrupt affections being
removed, we may cheise baith to be council and magistrates, for the year
to come, of our brethren fearing God, men of knawledge, haters of avarice,
and men of courage and action, that all our proceedings herein may
tend to thy glory, to the weel of the hail inhabitants of this burgh, and
we may have a good testimony of conscience before thee......'
In the Aberdeen council records,
frequent allusions are made to ‘a custom observit in this burgh heretofore
in all ages,’ of giving an entertainment to strangers of distinction on
their arriving in the town. Being informed, December 13, 1598, that the
Duke of Lennox and the Earl of Huntly are to be in the town this night,
the council ‘ordains the said twa noblemen, in signification of the town’s
guid will and favour, to be remembered with the wine and spicery at their
here-coming.’ The articles ordered are, ‘ane dozen buists of scorchets,
confeits, and confections, together with six quarts of wine, thereof three
quarts of the best wine, to wit, Hullock and wine tent, and three quarts
of other wine’ The Earl of Huntly got another similar entertainment, March
28, 1599, on coming to Aberdeen, ‘for halding of justice-courts on
shooters and havers of pistols.’
A comical regulation regarding
public worship occurs in the Perth kirk-session record under 1616. The
session ordained ‘John Tenender, session-officer, to have his red staff in
the kirk on the Sabbath-days, therewith to wauken sleepers, and to remove
greeting bairns furth of the kirk.’ Acts of session referring to the
practice of the bringing of dogs into church, by which worship was much
disturbed, are also frequent.
The hours for meals were in those
days of a primitive description. King Henry, Lord Darnley, dined at two
o’clock This was, however, comparatively a late hour. In 1589, King James,
then living in William Fowler’s house in Edinburgh, went out to the
hunting in the morning, ‘trysting to come in to his dinner about ane
afternoon.’—Moy. In 1607, the wooden bridge of Perth was carried
away by a flood ‘betwixt twelve and ane, on ane Sunday, in time of
dinner.’ Queen Mary was sitting at supper between five and six in the
afternoon, when Riccio was reft from her side and slaughtered. And Agnes
Sampson, the noted witch, appointed certain persons to meet her in the
garden at Edmondstone, ‘after supper, betwixt five and sax at even.’ The
reader will remember that it was after supper, and probably some
conviviality following upon it, that King James (May 1587) led forth his
nobility in procession to the Cross of Edinburgh, and delighted the
citizens with the spectacle of so many reconciled enemies.
[TRAITS OF MANNERS.]
The Aberdeen council, in 1592,
‘considering the wicked and ungodly use croppen in and ower frequently
usit amang all sorts of people, in blaspheming of God’s holy name, and
swearing of horrible and execrable aiths,’ ordained the same to be
punished by fine. To make this the more effectual, masters were ordained
to exact the fines from their servants, and deduct them from wages;
husbands to do the same from their wives, keeping a box in which to put
the money, and punish their children for the like offence with ‘palmers’
[an instrument for inflicting lashes on the open hand]—’ according to the
custom of other weel-reformed towns and congregations.’ In 1604, the
presbytery of Aberdeen enforced this effort of the magistracy by an edict,
ordering that, for the repression of oaths and blasphemous language, the
master of every house should keep a ‘palmer,’ and therewith punish all
offenders who have no money to pay fines.—A.
P. R.
In February 1592—3, the Aberdeen
council, when expecting a visit of the king, ordained that ‘there sall be
propynit to his majesty’s house . . . . ane puncheon of auld Bourdeaux
wine, gif it may be had for money, and, gif not, ane last of the best and
finest ale that may be gotten within this burgh, together with . . . four
pund wecht of pepper, half pund of maces, four unces of saffron, haif pund
of cannel, fourteen pund of sucker, twa dozen buists of confeits, ane
dozen buists of sucker-almonds, twa dozen buists of confections, and ane
chalder of coals.’
The king informed the council of
Aberdeen in a letter, June 1596, that he understood ‘that the inhabitants
and others resorting to this burgh, cease not openly to wear forbidden
weapons, to the great contempt of his hieness’ authority and laws.’ He
demands, and the council agrees, that strict order shall be taken to put
down this custom, agreeably to acts of parliament.
The council records of Aberdeen do
not bear traces of such frequent street-conflicts as prevailed in
Edinburgh during this period. Such troubles were not, however, unknown. We
find, for example, one citizen now and then drawing his whinger upon
another, and either commencing a fight, or frightening away his adversary.
In November 1598, a quarrel having taken place between a gentleman named
Gordon, brother of Gordon of Cairnbarrow, and one Caldwell, a dependent
and servant of Keith of Benholm, the magistrates immediately feared a
disturbance in which Keith’s chief, the Earl Marischal, would as a matter
of course be involved, and hearing that the parties were ‘convocating
their friends on either side to come to the cawsey and trouble the town,
and to invade others,’ they ordered that ‘the haill neighbours of this
burgh, merchants and craftsmen, should . . . . compear in their arms, and
specially in lang weapons . . . . for staying of trouble to be betwixt the
said parties . . . . and that the town be warnit to that effect by the
officers in particular, bell or drum, as sall be thought expedient in
general’
Popery, not infidelity, was the
bugbear of those days; but heterodox opinions were not altogether unknown.
The public notice taken of them was of a kind which might be expected in
an age of sincere faith, unacquainted with reactions or with refined
policy. At Aberdeen, one Mr William Murdo was apprehended by the
magistrates, 6th January 1592, as ‘a maintainer of errors, and blasphemer
against the ancient prophets and Christ’s apostles, ane wha damns the
haill Auld Testament except the ten commandments, and the New Testament
except the Lord’s Prayer; an open railer against the ministry and truth
preached ‘—who ‘can not be sufferit in ane republic.’ He was ordained to
be banished from the burgh, with a threat of having his cheeks branded and
ears cropped if he should come back.— Ab. C. R.
There are many entries in the
Council Record of Aberdeen, shewing that the burgal authorities took upon
them to inquire into cases of reckless and disorderly life, and cases
where regular communicating at the Lord’s table was neglected. In 1599,
one John Hutcheon, a flesher, was threatened with banishment on these
accounts.
The kirk-sessions were rigorous in
punishing slander and scolding. That of Aberdeen made a statute, in 1562,
ordaining a fine for slander, ‘and gif the injurious person be simple and
of puir degree, he sall ask forgiveness before the congregation of God and
the party, and say: "Tongue, ye lied," for the first fault, for the
second sall be put in the cockstool, and for the third fault sall be
banished the town.’ The same body ordained at the same time that ‘all
common scolds, flyters, and bards be banished the town, and not to be
suffered to remain therein for nae request;’ bards being strolling rhymers,
who were felt in those days as an oppression much the same as sturdy
beggars.
At the Perth kirk-session, August 4,
1578, ‘Catherine Yester and John Denite were poinded each in half a merk
for flyting, while John Tod, for slandering, was ordained to pay a like
sum, and stand in the irons two hours, besides asking Margaret Cunningham
forgiveness.’ In May 1579, Thomas Malcolm was fined and imprisoned for
‘having called Thomas Brown loon carle.’ In August of the same
year, it was ordained that such as were convicted of flyting, and not
willing ‘to pass to the Cross-head [that is, to be exposed on the Cross],
according to the act passed before, should pay half a merk moneys to the
poor, besides that other half-merk mentioned in the act of before.’
Subsequently the session gave up this leniency, and finally returned to it
again. ‘Money,’ it has been remarked, ‘must have been of great value at
that time, when so small a sum was proposed as the price of exemption from
a most shameful punishment.’
April 25, 1586, the kirk-session of
Perth has this minute: ‘Forasmeikle as John Macwalter and Alison Brice his
spouse have been sundry and divers times called before the assembly for
troubling their neighbours, and especially for backbiting and slandering
of Robert Dun and his wife, and of Malcolm Ferguson and his wife, and
presently are convicted of the crimes laid to their charge by Robert Dun
and Malcolm Ferguson; therefore it is ordained, first, that the said John
Macwalter and his wife be put in ward until the time repentance be found
in them for their slanderous life; secondly, they shall come to the place
where they made the offence, and there on their knees crave pardon of the
offence committed, at the persons whom they have offended; thirdly, they
shall pay a sufficient penalty to the poor, according to the act made
against flyters; lastly, if they ever be found in word or deed hereafter
to offend any neighbour, the bare accusation shall be a sufficient plea
of conviction, that so the act made against flyters be extended
against them, and finally to be banished the town for ever.’
November 2, 1589, the act against
slandering was put in force at Perth, on an occasion where we should have
little expected it. ‘Forasmeikle as this day was assigned to certain
honest neighbours of Tirsappie to be present, and of their conscience to
declare if it was true that Guddal, spouse to Richard Watson, was ane
witch, as John Watson then alleged, or what evil likelihood they saw in
her—Walter Watson, John Cowing, George Scott, James Scott, being inquired
severally, as they would answer to God, what they knew, altogether agreed
in one without contradiction, that they saw never such things into her
whereby they might suspect her of the same, but that she was ane honest
poor woman, who wrought honestly for her living, without whose help her
husband, Richard Watson, would have been dead, who was ane old aged man:
therefore the minister and elders ordain the act of slander to be put in
execution against the said John Watson and Helen Watson his daughter.’
[TRAITS OF THE PUBLIC ECONOMY.]
At Aberdeen, in a time of scarcity
in 1579, the transportation of victual by sea to other parts of the realm
was forbidden. In 1583, it was forbidden to take any sums of money from
merchants in other towns ‘to buy wares and salmon, against the common
weal.’ The exportation of sheep-skins to Flanders was at this time
prohibited, Edinburgh, Perth, and Dundee having done the like. In 1584, a
severe fine is imposed on all who should buy grain on its way to market,
‘whilk is the occasion of great dearth, and the cause that the poor
commons of this burgh are misservit’ A statute aiming at the same object
was passed in 1598, because such enormities could no longer be sustained
‘without the imminent peril and wrack of this commonwealth.’
In September 1584, when the pest
raged in divers parts of the realm, the Aberdeen authorities ordered a
port to be built on the bridge of Dee, and other ports to be built at
entrances to the town, in order to check the entrance of persons who might
bring the infection. In May of the ensuing year, the danger becoming more
extreme, the magistrates erected gibbets, ‘ane at the mercat-cross, ane
other at the brig of Dee, and the third at the haven mouth, that in case
ony infectit person arrive or repair by sea or land to this burgh, or in
case ony indweller of this burgh receive, house, or harbour, or give meat
or drink to the infectit person or persons, the man to be hangit, and the
woman to be drownit.’ Frequent notices occur in the Aberdeen Council
Records of precautions adopted on similar occasions: yet it is remarkable,
that in an act of council on the subject in 1603, it is mentioned that ‘it
has pleasit the guidness of God of his infinite mercy to withhald the said
plague frae this burgh thir fifty-five years bygane.’
October 8, 1593, the magistrates of
Aberdeen found it necessary to take order with. ‘a great number of idle
persons, not having land nor masters, neither yet using ony lawful
merchandise, craft, nor occupation, fleeing as appears frae their awn
dwelling, by reason of some unlawful causes and odious crimes whereof they
are culpable, whilk are very contagious enemies to the common weal of this
burgh.’ The town was ordered to be cleared of them, and their future
harbourage by the inhabitants was forbidden.
In those days, and for a long time
subsequently, there was no regular post for the transmission of letters in
Scotland. When there was pressing or important business calling for a
transmission of letters to a distance, a special messenger had to be
despatched with them at a considerable expense. The city of Aberdeen seems
to have kept a particular officer, called the Common Post, for this duty;
and in September 1595, this individual, named ‘Alexander Taylor, alias
Checkurn,’ was ordered by the magistrates a livery of blue, with the
town’s arms on his left arm. Other persons were occasionally employed, and
the town’s disbursements on this ground continue to occupy a prominent
place in its accounts down to 1650, if not later.
In 1574, a general assembly of the
inhabitants agreed to weekly collections for the native poor, according to
a roll formerly made with their own consents, ‘except they wha pleases to
augment their promise.’ It was at the same time decreed that beggars not
native should be removed, while those born in the town should wear ‘the
town’s taiken on their outer garment, whereby they may be known.’ In 1587,
the council, ‘having consideration of the misorder and tumult of the puir
folks sitting at the kirk-door begging almous, plucking and pulling honest
men’s gowns, cloaks, and abulyment,’ ordained the repression of the
nuisance. Eight years thereafter, January 23, 1595—6, there was another
public meeting, at which it was agreed to arrange the poor in four
classes—‘ babes, decayed persons householders, lame and impotent persons,
and sic as were auld and decrepit.’ Individuals agreed to take each man
‘ane babe’ into his own house, and a quarterly collection for the rest was
agreed to; begging to be suppressed.
September 2, 1596, the council took
into consideration a petition of ‘Maister Quentin Prestoun, professor of
physic, craving at them the liberty and benefit, in respect of his
debility, being somewhat stricken in age, and sae not able to accomplish
the duty without ane coadjutor, to entertain ane apothecar and his
apothecary-shop, for the better furnishing of this burgh and of the
country, of all sorts of physical and chirurgical medicaments.’ The
request was granted during the will of the council.
April 6, 1599, four fleshers in
Aberdeen were fined for contravening the acts of parliament which forbade
that ‘ony flesh should be slain or eaten frae the first day of March
inclusive to the first day of May
exclusive.’
1601, Feb
Among the violences of the age, what would now be called agrarian outrages
were very common. Sometimes it was a pretender to proprietorship who came
in to trouble the tenants of the landlord in possession; sometimes a
tenant was the object of wrathful jealousy among persons of his own class.
Of the former order of troubles we have an example at this time, in a
charge brought before the Privy Council (February 19, 1601) against David
Hamilton, younger, of Bothwell-haugh, ‘servant to the Laird of Innerwick.’
It was for the turning out of his wife from Woodhouselee, that Hamilton of
Bothwell-haugh murdered the Good Regent We now see his representative
breaking other laws on account of the same lands. Sir James Bellenden of
Broughton, who was landlord de facto, complains against David
Hamilton, that, with a company ‘bodin and furnist in feir of weir,’ he had
come, on the 10th of February instant, to the tenants of the lands of
Woodhouselee, ‘where they were in peaceable and quiet maner at their plews,’
and there assailed them with furious speeches, ‘threatening to have their
lives gif they insistit in manuring and lawboring of the said lands,’ and
actually compelled them through fear to give up their work. As David
failed to appear and answer this charge, letters were ordered to denounce
him as a rebel.
Before a month elapsed, the Council
had under its attention a still more violent affair, forming a specimen of
the second class of outrages. The complainer here is Patrick Monypenny of
Pilrig— an estate with an old manor-house situated between Edinburgh and
Leith. Patrick states that he was of mind to have set that part of his
lands of Pilrig, called the Round-haugh, to Harry Robertson and Andrew
Alis, to his utility and profit. But on a certain day not specified, David
Duff; indweller in Leith, came to these persons, and uttered furious
menaces against them in the event of their occupying these lands, so that
they had departed from their purpose of occupying them. Duff; accompanied
with two men named Matheson, had also, on the 2d March instant, attacked
the servants of Monypenny, as they were labouring the lands in question,
with similar speeches, threatening their lives if they persisted in
working there; and at night, they, or some persons hounded out by them,
had come and broken their plough, and thrown it into the river. ‘John
Matheson, after the breaking of the complenar’s plew, come to John
Porteous’s house, his tenant, and had him gang now betwix the plew stilts,
and see how she wald gang while [till] the morn.’ To this was added a
threat to break his head if he should ever say that Duff had broken his
plough. ‘Likeas the said David sinsyne come to the complenar’s lands,
being tilled, and trampit and cast the tilled furs down, thus committing
manifest oppression upon the complainant.’ In this case, the accused
persons were assoilzied, but only, it would appear, by hard swearing in
their own cause.
Apr 15
‘The king’s majesty came to Perth, and was made burgess at the mercat-cross.
There was ane puncheon of wine set there, and all drucken out. He receivit
the banquet frae the town, and subscribit the guild book with his awn
hand—" JACOBUS REX: PARCERE SUBJECTIS, ET DEBELLARE SUPERBOS."
‘—Chron. Perth.
Apr 24
John Watt, Deacon of the deacons in Edinburgh, or he would have latterly
been called Convener of the Trades, was shot dead on the Burgh-moor. This
was the same gallant official who raised the trades for the protection of
the king at the celebrated tumult of the 17th December 1596. One Alexander
Slummon, a bystander, was tried for the murder, but found innocent. We are
told by Calderwood that Watt, having offered to invade the person of the
minister, Robert Bruce, was well liked by the king, who accordingly was
exact in regard to Slummon’s trial. The historian also relates that
‘the judgment threatened against this man by Mr Robert Bruce came to
pass.’ Such threatenings or prognostications of judgments are of course
very likely to bring their own fulfilment.
Apr 24
‘Sundry Jesuits, seminary priests, and trafficking papists, enemies to
God’s truth and all Christian government,’ were stated to be at this time
‘daily creeping within the country,’ with the design, ‘by their godless
practices, not only to disturb the estate of the true religion, but also
his hieness’ awn estate, and the common quietness of the realm.’—P.
C. R.
William Barclay, a new-made
advocate, brother of Sir Patrick Barclay of Tollie, was tried in Edinburgh
for the crime of being present at ‘twa messes whilk were said by Mr Alex.
M’Wbirrie, ane Jesuit priest, within Andro Napier’s dwelling-house in
Edinburgh,’ aggravated by perjury, he having some time before sworn and
subscribed before the presbytery of Edinburgh, that he was of the religion
presently professed within the realm. The culprit was declared infamous,
and banished from the country, ‘never to return to the same, unless, by
satisfaction of the kirk, he obtain our special licence to that effect.’—Pit.
Cal.
A. week later, Malcolm Laing and
Henry Gibson, servants of the Marquis of Huntly, confessing their having
been present ‘at the late mass within the burgh of Edinburgh,’ were
adjudged by the Council to banishment for life. At the same time, two
female servants of the marchioness having made similar confession, the
Council, ‘seeing their remaining with the said marguesse may
procure a forder sclander to the kirk,’ ordained that her ladyship should
remove them from her company, and no more receive them, under pain of
rebellion.
Apr 27
Archibald Cornwall, town-officer, hangit at the Cross, and hung on the
gibbet twenty-four hours; and the cause wherefore he was hangit—.He being
an unmerciful greedy creature, he poindit ane honest man’s house, and
among the rest, he poindit the king and queen’s pictures; and when he came
to the Cross to comprise the same, he hung them up upon twa nails on the
same gallows to be comprisit; and they being seen, word gaed to the king
and queen, whereupon he was apprehendit and hangit.’—Bir.
Cornwall sustained a regular trial before a jury, eight
of whom were tailors. The dittay bears that ‘in treasonable contempt and
disdain of his majesty, he stood up upon ane furm or buird, beside the
gibbet, and called [drove] ane nail therein, as heich as he could reach
it, and lifted up his hieness’ portraitor foresaid, and held the same upon
the gibbet, pressing to have hung the same thereon, and to have left it
there, as an ignominious spectacle to the haill world, gif he had not been
stayed by the just indignation of the haill people, menacing to stane him
dead, and pulling him perforce frae the gibbet.’
The punishment goes so monstrously
beyond the apparent offence, that one is led to suspect something which
does not appear. The ‘honest man’ whose goods were taken might be a known
friend of the king, while Cornwall was known to be the reverse. It was
perhaps inferred that the ‘unmerciful greedy creature’ was only too ready
to embrace the opportunity of holding up the king to contempt These
remarks are only meant to suggest motives, not to justify the severity of
the punishment.
The gibbet on which the portrait had
been hung—as something rendered horrible by that profanity—was ‘taken down
and burnt with fire.’
James Wood, fiar—that is, heir—of
Bonnington, in Forfarshire, was. a Catholic, and received excommunication
on that account a few years before. He had at the same time had quarrels
with his father regarding questions of property. In March of the present
year, he again drew observation upon himself by coming to Edinburgh and
attending the mass in Andrew Napier’s house. It was further alleged of him
that he had harboured a seminary priest. On the 16th of March, accompanied
by his brother-in-law, William Wood of Latoun, by two blacksmiths named
Daw, and some other persons, he broke into his father’s house, and took
therefrom certain legal papers belonging to the Lady Usen, besides a
quantity of clothes, napery, and blankets. The circumstances connected
with. this act, did we know them, would probably extenuate the
criminality. The father made no movement to prosecute his son. He was,
however, tried along with Wood of Latoun before an assize in Edinburgh;
when both were found guilty, and condemned to be hanged. Wood of Latoun
obtained a remission, and great interest was made for the principal
culprit by the Catholic nobles, Huntly, Errol, and Home. James might have
listened favourably, and been content, as in Kincaid’s case, with a good
fine payable ‘to us and our treasurer;’ but ‘the ministers were instant
with the king, to have a proof of his sincerity:’ so says Calderwood,
without telling us whether it was his sincerity against papists or his
sincerity against malefactors in general that was meant. The young man
regarded himself, by admission of the same author, as suffering for the
Catholic religion—though, perhaps, he only meant that, but for his being a
papist, his actual guilt would not have been punished so severely. He was
beheaded at the Cross at six o’clock in the morning, ‘ever looking for
pardon to the last gasp.’—Pit. Cal. Bir.
May
The General Assembly arranged that certain ministers should
go to the Catholic nobles, Huntly,
Errol, Angus, Home, and Herries, and plant themselves in their families
for the purpose of converting them from their errors. These ministers were
to labour at all times for this object by preaching, reading, and
expounding, and by purging the said houses of profane and scandalous
persons. They were also to catechise their families twice a day, ‘till
they attain some good reasonable measure of knowledge.’—Row.
It fully appears that this
arrangement was carried into effect. We find in 1604 that Lord Gordon, the
eldest son of the Marquis of Huntly, and the Master of Caithness, eldest
son of the Earl of Caithness, were being brought up together, under the
care of two pedagogues, Thomas Gordon and John Sinclair, who were
compelled to declare themselves adherents of the reformed faith, and
examined as to the nature of the religious instructions which they
imparted. John Sinclair admitted that, in France, he had gone to mass, but
only for the purpose of seeing the king there. The mass itself he
professed to ‘abhor and detest frae his heart.’ The two pedagogues stated
that they instructed the two young nobles in grammar and oratory, and on
Sunday trained them by a little catechism, besides reading and expounding
of the New Testament.—A. P. R.
In 1609, to insure that the sons of
noblemen sent abroad under preceptors, should not be liable to have their
religious convictions perverted, it was enacted by parliament that no
preceptor could lawfully undertake such a duty without a licence from the
bishop of his diocese.
June
An effort was made at this time by the burghs to introduce a
cloth-manufacture into Scotland. Seven Flemings were engaged to settle in
the country, in order to set the work agoing, six of them being for says,
and the seventh for broadcloth. When the men came, expecting to be
immediately set to work in Edinburgh, a delay arose while it was debated
whether they should not be dispersed among the principal towns, in order
to diffuse their instructions as widely as possible. We find the strangers
on the 28th of July, complaining to the Privy Council that they were
neither entertained nor set to work, and that it was proposed to sunder
them, ‘whilk wald be a grit hinder to the perfection of the wark.’
The Council decreed that ‘the haill
strangers brought hame for this errand sall be halden together within the
burgh of Edinburgh, and put to work conform to the conditions past betwix
the said strangers and the commissioners wha dealt with them.’ Meanwhile,
till they should begin their work, the Council ordained ‘the bailies of
Edinburgh to entertene them in meat and drink,’ though this should be paid
back to them by the other burghs, and the strangers were at the same time
to be allowed to undertake any other work for their own benefit.—P.
C. R.
On the 11th of September, the burghs
had done nothing to ‘effectuat the claith working,’ and the Council
declared that unless they should have made a beginning by Michaelmas, the
royal privilege would be withdrawn.
Aug
The bare, half-moorish uplands of Buchan, in Aberdeenshire, are varied, on
the course of the river Ythan, by a deep woody dell, on the edge of which
is perched an ancient baronial castle, named Gight. Here dwelt a branch of
the noble house of Huntly—the Gordons of Gight—noted in modem literary
history by reason of the heiress, in whom the line ended, having thrown
herself and her family property into the arms of a certain spendthrift
named Byron, by whom she became the mother of one who flourished as the
most noted poet of his day. [Miss Gordon having married Mr Byron without
any ‘settlement,’ her property was seized by his creditors, and sold for
£18,500, while she and her son, the future poet, were left to penury.] The
old castellated house in which these lairds lived, and the moderate estate
which gave them subsistence, have for seventy years been part of the
possessions of the Earl of Aberdeen, for whose visitors the ruined walls
and the wildering dell are now merely matters of holiday interest. At the
time of which we are speaking, the Laird of Gight was a personage of some
local importance, a baron of the house of Gordon, a noted supporter of the
marquis in all his enterprises; above all, a man deeply offensive to the
government of his day, on account of his obstinate adherence to popery.
The kirk had levelled its artillery
at George Gordon, the young laird, for a long time in vain; he had always
hitherto contrived to put them off with fair promises. Now at length the
presbytery of Aberdeen met in a stern mood, and appeared as if it would be
trifled with no longer. Gordon, feeling that his means of resistance were
failing, wrote a pleading letter to the reverend court, telling how he was
deadly diseased, and unable to leave the country, but was willing, if
agreeable to them, to confine himself within a mile of his own house, ‘and
receipt nane wha is excommunicat (my bedfellow excepted);’ or he would go
into confinement anywhere else, and confer with Protestant clergymen as
soon as his sickness would permit. ‘I persuade myself;’ he adds, ‘you will
nocht be hasty in pronouncing the sentence of excommunication against me,
for I knaw undoubtedly that sentence will prejudge my warldly estate, and
will be ane great motive to you in the kirk of Scotland to crave my blude.’
He concludes: ‘If it shall please his majesty and your wisdoms of the Kirk
of Scotland sae to tak my blude for my profession, whilk is Catholic
Roman, I will maist willingly offer it; and, gif sae be, God grant me
constancy to abide the same.’ This letter proved unsatisfactory to the
court, seeing it ‘made nae offer that micht move them to stay from the
excommunication.’ Therefore, the court in one voice concluded that, unless
Gordon came forward in eight days with sufficient surety for either
subscribing or departing, he should be excommunicated without further
delay.
While thus appearing as willing to
be martyrs for religious principle, the Gight Gordons were no better in
secular morality than many of the Presbyterian leaders of the past age.
Indeed, they appear to have been men of fully as wild and passionate
temper as their descendant, the mother of the poet. Having, for some
reason which does not appear, a spite at Magnus Mowat of Baiquhollie, the
laird and two of his younger sons had, in June this year, gone with a
large armed and mounted company to his lands, and destroyed all the
growing crops. Following upon this, they conceived mortal wrath against
Alexander Copeland and Ralph Ainslie, inhabitants of the village of
Turriff, probably in consequence of some circumstances in connection with
the above outrage. On the 18th of July, John Gordon, the second son, came
to Turriff with a friend and a servant, and, attacking these men with
deadly weapons, wounded the latter past hope of his life. The minister
came out and interfered in behalf of peace, promising that the whole
inhabitants should be answerable for any injury the men had done. But
though the Gordons left the village for the time, they returned in greater
strength at midnight—and on this occasion both the laird and his eldest
son were present—broke into the house of William Duffus, and bringing him
forth to the street ‘sark-allane,’ there had nearly taken his life by
firing at him a charge of small-shot.
Alexander Chalmer, messenger, went
on the 27th of September to deliver letters to the Laird of Gight. and
others, commanding them to appear and answer for these frightful outrages.
He was returning quietly from the house, ‘lippening for nae harm or
pursuit,’ when he found himself followed by a number of armed servants,
and was presently seized and dragged before the laird. The ferocious baron
clapped a pistol to the man’s breast, and seemed of intent to shoot him,
when some one mercifully put aside the weapon. ‘He then harlit him within
his hall, took the copy of the said letters, whilk he supposed to have
been the principal letters, and cast them in a dish of broe [broth], and
forcit the officer to sup and swallow them,’ holding a dagger at the heart
all the time. Afterwards, the laird, being informed that the principal
letters were yet extant, ‘came to the officer in a new rage and fury, rave
the principal letters out of his sleeve, rave them in pieces, and cast
them in the fire.’
When King James was at Brechin in
the latter part of October, the Laird of Gight failing to appear to answer
for these outrages, a horning was launched against him. At the same time,
the young laird was accused of having reset John Hamilton, a notorious
trafficking Jesuit, and was commanded to enter himself in ward in Montrose
on that account. Surety was given that he would do so. A few days later,
the Privy Council took into consideration the Turriff outrages, and
commissioned the Earl of Errol to raise a body of men in arms to proceed
against the Gordons and their abettors, but not till the 15th of November.
How the matter ended, does not appear; but for further matters concerning
the Gight Gordons, see under date 20th January 1607.
Sep or Oct
Among the many men of name pursuing lawless and violent courses, one of
the most noted was George Meldrum, younger, of Dumbreck. In 1599, he set
upon his brother Andrew at the Mill-town of Dumbreck, and wounded him
grievously, after which he carried him away, and detained him as a
prisoner for several weeks. In the ensuing year, he had committed a
similar attack upon Andrew Meldrum of Anchquharties, conveying him as a
malefactor from Aberdeenshire to the house of one Fyfe, on the Burgh-moor
of Edinburgh, where he was kept several days, and till he contrived to
make his escape. Law and private vengeance were alike devoid of terror to
this young bravo, who seems never to have had any difficulty in procuring
associates to assist him in his outrageous proceedings.
About the time here noted, he
entered upon an enterprise partaking of the romantic, and which has
actually been the subject of ballad celebration, though under a mistake as
to his name and condition in life. Mr Alexander Gibson, one of the clerks
of Session, and who subsequently was eminent as a judge under the
designation of Lord Durie, was, for some reason which does not appear,
honoured with the malice of young Dumbreck. Possibly, there was some legal
case pending or concluded in which Gibson stood opposed to the interests
of the brigand. However it was, Gibson was living quietly at St Andrews -
he being a landed gentleman of Fife—when Meldrum, tracking him by a spy,
learned one day that he was riding with a friend and a servant on the
water-side opposite Dundee. Accompanied by a suitable party, consisting of
two Jardines, a Johnston—border thieves, probably - one called John Kerr,
son to the Tutor of Graden, and Alexander Bartilmo, with two foot-boys,
all armed with sword, hagbuts, and pistols, he set upon Mr Gibson and his
friend in a furious manner, compelling them to surrender to him as
prisoners; after which he robbed them of their purses, containing about
three hundred merks in gold and silver, and hurried them southward to the
ferry of Kinghorn. There, having liberated the friend and servant, he
conducted Mr Gibson across the Firth of Forth, probably using some means,
such as muffling of the face, to prevent his prisoner from being
recognised. At least, we can scarcely suppose that, even in that turbulent
age, it would have been possible otherwise to conduct so important and
well-known a man as an involuntary prisoner to the house of William Kay in
Leith, and thence past the palace of Holyroodhouse through the whole
county of Edinburgh, and thence again to Melrose, for such was the course
they took. Before entering Melrose, Meldrum divided the money they had
taken between himself and his accomplices, each getting about twenty merks.
He then conducted Mr Gibson across the Border, landing him in the castle
of Harbottle, which appears to have then been the residence of one George
Ratcliff; and here the stolen lawyer was kept in strict durance for eight
days.’ We may here adopt something of the traditionary story, as preserved
by Sir Walter Scott: ‘He was imprisoned and solitary; receiving his food
through an aperture in the wall, and never hearing the sound of a human
voice save when a shepherd called his dog by the name of Batty, and
when a female domestic called upon Madge, the cat. These, he
concluded, were invocations of spirits, for he held himself to be in the
dungeon of a sorcerer.’
How Mr Gibson was liberated, we do
not learn. During his absence, his wife and children mourned him as dead.
George Meldrum contrived, in November 1603, to gain forcible possession of
his brother Andrew’s house of Dumbreck; and there he hoped to set law at
defiance. The case, however, was too clamant to allow of his escaping in
this manner. A party of his majesty’s guard being sent to Aberdeen for his
capture, the citizens added a force of sixteen men, with a commander, and
then a regular siege was established round the den of the outlaw. Being
compelled to submit, he was carried to Edinburgh; and subjected to a
trial, which ended in his having the head struck from his body at the
Cross, January 12, 1604.
Oct
At this time, Aberdeen was visited by a company of players, who bore the
title of the ‘king’s servants,’ and had come ‘recommended by his majesty’s
special letter.’ They performed ‘comedies and stage-plays,’ according to
the somewhat awkward report of the town-council record, where it is stated
that the provost, bailies, and council ordained a present to them of
thirty-two merks, equal to about 35s. 6d. sterling. On the 22d of October,
thirteen days after the ordinance for this gift, the council conferred the
freedom of the burgh—the highest mark of honour they had it in their power
to bestow—upon a batch of strangers, among whom were Sir Francis Hospital,
a French nobleman, and several Scottish gentlemen of rank and importance;
among whom, also, was ‘Lawrence Fletcher, comedian to his majesty,’ being
apparently the chief of the histrionic company then performing in the
city.
This fact has an extrinsic interest,
on account of Fletcher being known to have belonged to the company of
players in London which included the immortal Shakspeare. About eighteen
months after this time, May 1603, immediately after James VI. arrived in
London to take possession of the English throne, he granted a patent in
favour of the players acting at the Globe Theatre, ‘Pro Laurentio
Fletcher, Gulielmo Shakspeare, et allis,’ and which licenses the
performances of ‘Lawrence Fletcher, William Shakspeare, Richard Burbage,
Augustine Phillips, John Hemings, Henry Condel, William Sly, Robert Armin,
Richard Cowley, and the rest of their associates.’ It has therefore been
judged as not unlikely that Shakspeare was present on this occasion in
Aberdeen, as one of the company of ‘the king’s servants’ headed by
Fletcher—a probability which Mr Charles Knight has shewn to be not
inconsistent with other facts known regarding Shakspeare’s movements and
proceedings about the time, and to be favoured by many passages in the
subsequently written tragedy of Macbeth, which argue a more correct
and intimate knowledge of Scotland than is usually possessed by
individuals who have not visited it.’
1601, Nov 20
The presbytery of Aberdeen was occupied with the case of Walter Ronaldson
of Kirktown of Dyce, a man who was ‘a diligent hearer of the word, and
communicat with the sacrament of the Lord’s Table.’ Walter was brought
before the reverend court for ‘familiarity with a spirit.’ He confessed
that, twenty-seven years before, ‘there came to his door a spirit, and
called upon him, "Wattie, Wattie!" and therefrae removed, and thereafter
came to him every year twa times sin-syne, but [he] saw naething.’ At
Michaelmas in the by-past year, ‘it came where the deponer was in his bed
sleeping, and it sat down anent the bed upon a kist, and callit upon him,
saying "Wattie, Wattie!" and then he wakened and saw the form of it, whilk
was like ane little body, having a shaven beard, clad in white linen like
a sark, and it said to Walter: "Thou art under wrack—gang to the
weachman’s house in Stanivoid, and there thou shall find baith silver and
gold with vessel."’ Walter proceeded to say that, in compliance with this
direction, he went with some friends and spades to Stanivoid in order to
search. He himself was ‘poustless’ [unable to act]; but his friends
searched, and found nothing. He expressed his belief, nevertheless, that
‘there is gold there, gif it was weel sought’ Walter was remitted to his
parish minister, ‘to try forder of him.’—A. P. R.
Nov 24
The pest was declared to have at this time broken out in the town of Crail
in Fife, and in the parishes of Eglesham, Eastwood, and Pollock in
Renfrewshire. Orders for secluding the population of those places were, as
usual, issued.—P. C. R.
On the 21st of December, the pest
was understood to have entered Glasgow. The inhabitants of that city were
therefore forbidden to visit Edinburgh.
On the 26th of January 1602, it is
stated that the infected families of Crail, being put forth upon the
neighbouring moor, and there being no provision for ‘the entertening of
the puir and indigent creatures,’ they had wandered throughout the country
in quest of food, and thus endangered the spread of the disease. The
sheriff of Fife was ordered to see provision made for these people, and to
take measures for punishing those who had wandered.
On the 4th of February, the
pestilence was in Edinburgh, and the Court of Session was obliged in
consequence to rise. Birrel notes: ‘The 19 of February, John Archibald
with his family were taken out to the Burrow-muir, being infectit with the
pest.’ Probably others immediately followed. This circumstance brings
before us the celebrated John Napier, younger of Merchiston, who, on the
11th of March, complained to the Privy Council that the magistrates having
ploughed up and turned to profitable service the place where they used
formerly to lodge people infected with the pest, had on this occasion
planted the sick in certain yards or parks of his at the Scheens, without
any permission being asked. The magistrates did not come forward to defend
themselves; nevertheless, the Council, considering the urgency of the
demands of the public service, ordained that the lands in question should
be left in the hands of the magistrates till next Candlemas, on terms to
be agreed upon.
On the 16th of March, the pest still
increasing in Edinburgh, the king took thought of Dunfermline, ‘being the
ordinar residence of the queen, his dearest spouse, and of their
majesties’ bairns,’ and ordained that, for its preservation from the
contagion, the passage by the Queensferry should be stopped. He himself
seems to have at the same time gone north to Brechin, where we find the
Privy Council held for some weeks.
The 20th of May was ‘ane solemn day
of fasting and thanksgiving for his merciful deliverance of the pest.’—Bir. |